# Multifaith Centre Building Design and Demonstration *Exported from [Holy-Writings.com](https://www.holy-writings.com/) on 2026-06-19 — 1 clipping.* --- > Source: Bahá'í Library Online (bahai-library.com), curated by Jonah Winters. Used by permission of the curator. Original citation: Chuen-Tat Kang, Multifaith Centre Building Design and Demonstration, bahai-library.com. > ────────────────────────────────────────────────────────────────────── > > MULTIFAITH CENTRE BUILDING DESIGN AND > DEMONSTRATION – INTRODUCTION TO ASIAN CULTURE AND > RELIGION > > Author : Chuen-Tat Kang (江俊达)[*] > > Abstract > > Understanding religious culture involves wide ranges of knowledge. Most religions are > originated from Asia. In order to suit the need of Australian multifaith building concept > that represent the faith available, namely majority of Christianity and other minority > religions and philosophies namely Buddhism, Islam, Taoism, Confucianism, Shinto, > Hinduism, Sikhism, Judaism and Bahai, understanding the architectural representation > and symbol is necessary to help interfaith venue designer to better equipped with the > knowledge that is required to integrate the identity of various culture into a single > religious centre. > > PART ONE : MULTIFAITH CENTRE BUILDING DESIGN AND > DEMONSTRATION > > PURPOSES OF PROPOSAL PRESENTATION > > Many multifaith members or groups that are faithful to the LORD believe that the main > purposes of the Multifaith Centre are to attract as many people as possible to be part of > the multifaith community and spread the love and words of God to those in need with > special healing powers. Most emphasis has been placed on quantity – number of existing > actively attending and participating members rather than quality – faithfulness, income > and professionalism. For the construction of physical Multifaith Centre building, not all > multifaith members in fact are qualified to be truly professional in multifaith building > management but only certain groups of religious experts that are interested in the > physical sections of Religious Study could manage the building properly. > > One of the reasons for the presentation is to describe the importance of Multifaith Centre > building for multifaith community that could serve as protection and case for expansion. > Such physical property, although is not perceived as one of the important factors towards > truly religiously wise network but building, as one of the basic necessity of life as > accommodation, other than food and attire, could serve to provide strong financial > foundation of certain group of interfaith network with more permanent base that could > really reflect the visible social status and well-established conditions. Mere rental for > conducting religious activities is not good enough in the perception of many religions > where holy church or temple requires strong physical foundation as well as quality > supporters where in such case this normally happen in most charismatic churches or > temples that are still in the process of struggling towards maturity. Even if the proposal > presented are not fully accepted it could provide new insight for future directions of > Multifaith Centre where additional physical facilities could be added. This could be > referred to Bible – Haggai on the church building development process. > > Other reasons for presentation are to look for sponsorships and other supports in term of > financial and manpower to attract the sufficient and suitable resources for future. > > STATEMENT OF ESTABLISHMENT OF MULTIFAITH CENTRE BUILDING [1] > > The mission of the proposed Multifaith Centre Building is to promote harmonious and > peaceful Multifaith Religious Study environment among the executives and members of > Multifaith Centre from various religious background and denominations, particularly > from Christianity - Catholic, Anglican, Uniting Church, Protestant, Jehovah W, > Buddhism, Hinduism, Sikism, Islam, Bahai, Judaism, Taoism, Confucian etc, through > collaboration of holy activities via learning and practising of noble religious philosophies > in Multifaith Religious and appreciation for the contribution of prophets towards the > knowledgeable social environment. > > The vision of the proposed Multifaith Centre Building is to produce quality and faithful > multifaith religious fellows with calibre leading roles in respective faith groups in the > Malaysian societies particularly in universities as background training space, promoting > best cultivation of quality of noble religious leaders that are able to produce good > activities in Multifaith Centre programs competitive to other multifaith religious > organizations in the world via consistent research and development (R&D). > > PROFESSIONAL DEVELOPMENT CENTRES FOR PROPOSED MULTIFAITH > CENTRE BUILDING [2] > > The proposed Multifaith Centre Building, if available at the size of conventional social > churches or temples, could be used and rented for various religious events, producing real > impact towards contribution of spiritual development of the society via noble religions. > The proposed Multifaith Centre Building in whatever scale will inevitably produce good > impression about the caring multifaith community in the spiritual development of > executives and members. > > The Multifaith Centre Building as Religious Centre will be able to provide a space for > various faith groups of different traditions and affiliations to interact especially among > the executives and members of different races with same religious background and > among the existing student groups with different background, through noble > philosophical teaching and practising following the example of respective spiritual > leaders or prophets. Multifaith group leaders do not have to compete with other groups in > getting spaces for religious and typically religious discussions but special spaces will be > allocated for individual caring multifaith groups to conduct various beneficial religious > discussions and activities in the proposed Multifaith Centre Building. Sufficient facilities > should be available and ready for personal professional development especially for > multifaith leaders and interested philosophical executives and members. > > Table : Sample Routine Program in Proposed Multifaith Centre Building > > Day Sample Activities Duration (in hour) > Sunday Interfaith activities 6 > Monday Philosophical study 3 > Tuesday Social event & functions 3 > Wednesday Care session 3 > Thursday Scriptures study 3 > Friday Family gathering 3 > Saturday Service for Society 6 > > In order to ensure the developed centres are planned properly that could be able to benefit > most members, specific plan should be available to cater the need of all faith groups. > Specific petition (as in the attachment), informal interviews and meetings should be > available to publicize the application of proposed Multifaith Centre Building so that the > multifaith centre could be fully utilized by most faithful members. It is also proposed too > that Building Setting Design and Logo Design Competition to be available to enhance the > attractiveness of the Multifaith Centre Building but this proposal will only be applicable > only if sufficient funding if available from the management of the multifaith centre > central. Table above simplified the potential centre application rosters for Multifaith > Centre Building. > > POSSIBLE COLLABORATORS IN MONASH MULTIFAITH CENTRE BUILDING > DEVELOPMENT [3] > > Name : Reverent > Position : Pastor / Patriarch > Email : > Contact : > > Services > > Name : > Position : > Email : > Phone : > > Services > Name : > Position : > Email : > Phone : > > Units and Groups under Existing Monash Multifaith Centre > > PURPOSE OF INITIATIVE > > For the establishment of a ―Multifaith Centre Building‖ that provides for the > religious/existential needs of all executives/members and facilities for Chaplains to > operate and make readily available, all relevant resources that executives/members may > access. > > AIMS AND OBJECTIVES > > To persuade Multifaith Centre Executive Committee (EXCO) to establish a ―Multifaith > Centre Building‖ for the benefit of executives and members, in support of the pursuit of > their religious and spiritual views, beliefs and practices in various faiths. The ―Multifaith > Centre Building‖ is intended to provide a place in the community where religious or > spiritual activities for Multifaith Centre can take place, and as base of operations for > groups and individuals with a focus on or interest in religious or spiritual matters. > > The ―Multifaith Centre Building‖ will operate in accordance with the rules and > procedures outlined by the Interfaith Council. > > PURPOSES OF ―MONASH MULTIFAITH CENTRE BUILDING‖ > > A first point of contact for executives and members in the community with religious or > spiritual needs. > Providing pastoral and religious care at a person's point of need. > A network of contacts for referral and complimentary support for executives and > members. > Assisting the community at times of celebration, mourning and transition. > Contributing to opportunities for personal and community spiritual enrichment. > Promoting understanding of diverse religious paths among various religious > denominations and respect for those of other religious traditions and affiliations. > Ministering to executives and members of the chaplain's own faith, as well as providing > support, regardless of faith. > Supporting those who are working for social justice, giving priority to the marginalized > or disadvantaged. > Chaplains do not offer clinical counselling or the application of therapeutic interventions > addressed to particular problems, but is available to "journey with" persons supportively > through difficult times. > Provide facilities and storage to operate and provide service to their electorate/members > or general executives and members. > > POSSIBLE MISSION STATEMENT > > We see the space making an increasing contribution to the vitality of the community. > It is a space: > > where we support, respect and learn from one another, in our common and separate paths > where our spirits are lifted and faith nurtured > available to support the disadvantaged > that provides facilities for a variety of groups to offer their activities > where we may explore what may be done together, for the future benefit of this > Malaysian community and the world > > RESOURCES REQUIRED (TBC) > > Pre-existing unoccupied building or spaces > Interim funding for the provision of associated start up costs > Pre-existing staff , i.e. Chaplains attached to pre-existing ―Chaplaincy Department‖ > Appointment of a ―Multifaith Centre Building Committee‖ to oversee administration > Furniture and other miscellaneous items > > Funding Required (TBA): TBA > > POTENTIAL MULTIFAITH RELIGIOUS DENOMINATIONS IN PROPOSED > MONASH MULTIFAITH CENTRE BUILDING (Reference : > http://en.wikipedia.org/wiki) > > Christianity > > Christianity is a monotheistic religion centered on the life and teachings of Jesus as > recounted in the Gospels. Christians believe Jesus to be the Messiah, and thus refer to > him as Jesus Christ. Christianity began in the first century as a Jewish sect, and therefore > shares many religious texts and early history with Judaism—specifically, the Hebrew > Bible, which Christians call the Old Testament. Like Judaism and Islam, Christianity is > an Abrahamic religion. > > Denominations of Christianity > Anglican > Anglicanism is the term used to encapsulate the doctrine, religious belief, faith, system, > practice and principles of the Church of England and other Anglican churches. The term > at its broadest includes those who have accepted the work of the English Reformation as > embodied in the Church of England or in the offshoot Churches which in other countries > have adhered, at least substantially, to its doctrines, its organization, and its liturgy. > > Catholic > The Roman Catholic Church or Catholic Church is the Christian church in full > communion with the Bishop of Rome, currently Pope Benedict XVI. It traces its origins > to the original Christian community founded by Jesus Christ and spread by the Twelve > Apostles, in particular Saint Peter. The Catholic Church is by far the largest Christian > church and the largest organized body of any world religion. According to the Statistical > Yearbook of the Church, the Catholic Church's worldwide recorded membership at the > end of 2005 was 1,114,966,000, approximately one-sixth of the world's population. > > Methodist > Methodism or the Methodist movement is a group of historically related denominations > of Protestant Christianity. The Methodist movement traces its origin to the evangelistic > teaching of John Wesley. It originated in 18th century Britain, and through vigorous > missionary activity, spread throughout the British Empire, the United States, and beyond. > Originally it appealed especially to workers, agricultural workers, and slaves. > Theologically most Methodists are Arminian, emphasizing that Christ accomplished > salvation for every human being, and that humans must exercise an act of the will to be > saved (as opposed to the Calvinist doctrine of limited atonement); and low church in > liturgy (although this varies greatly in individual chapels; the Wesleys themselves greatly > valued the Anglican liturgy and tradition). There are also a number of Calvinistic > Methodists in Wales. In 2006 Methodism claimed some seventy-five million members > worldwide. > > Uniting Church > The third largest Christian denomination in Australia (the Roman Catholic and the > Anglican churches are larger) the Uniting Church has around 243,000 members in 2,500 > congregations. According to the Australian Census in 2001 there are 1,248,674 people > identifying some sort of association with the Uniting Church. The National Church Life > Survey (NCLS) research indicates that approximately 10% of these people attend a > church worship gathering frequently. > > Jehovah Witness > Jehovah's Witnesses are governed by their understanding of Scriptural laws and > principles based on instructions received from the Governing Body of Jehovah‘s > Witnesses. Watch Tower Bible and Tract Society of New York, Inc. is a legal > organization in use by Jehovah‘s Witnesses for their ministry work. The religion was > developed in response ―to what they saw as compromise and corruption in mainstream > Christianity.‖ They dispute doctrines such as the Trinity, hellfire, immortality of the soul, > and clergy-laity divisions as illegitimate additions to the original Christian teachings. > The name "Jehovah‘s Witnesses" is based on Isaiah 43:10, and was adopted in 1931.The > Watchtower Society has been publishing religious materials since the late 19th century, > its most widely known publications being the magazines The Watchtower and Awake > > JUDAISM > Judaism is the religion of the Jewish people with around 15 million followers as of 2006. > It is one of the first recorded monotheistic faiths and one of the oldest religious traditions > still practiced today. The values and history of the Jewish people are a major part of the > foundation of other Abrahamic religions such as Christianity, Islam, as well as > Samaritanism. Judaism has seldom, if ever, been monolithic in practice (although it has > always been monotheistic in theology), and differs from many religions in that its central > authority is not vested in any person or group but rather in its writings and traditions > (known as the Torah). > > BUDDHISM > Buddhism is a religion and philosophy focusing on the teachings of the Buddha > Śākyamuni (Siddhārtha Gautama), who probably lived in the 5th century BCE. Buddhism > spread throughout the ancient Indian sub-continent in the five centuries following the > Buddha's death, and propagated into Central, Southeast, and East Asia over the next two > millennia. Today, Buddhism is divided primarily into three traditions: Theravāda > (Sanskrit: Sthaviravāda), Mahāyāna, and Vajrayāna. Buddhism continues to attract > followers worldwide, and, with around 350 million followers, it is considered a major > world religion. > > ISLAM > Islam (Arabic)is a monotheistic religion based on the teachings of Muhammad as > recorded in the Qur'an. Followers of Islam are known as Muslims. Like Judaism, > Christianity, Islam is an Abrahamic religion. Muslims believe Muhammad to have been > God's (Arabic: Allāh) final prophet. > > HINDUISM > Hinduism (Sanskrit - Hindū Dharma, also known as Sanātana (eternal) Dharma and > Vaidika (Vedic) Dharma) is the religion based on the Vedas as well as the traditions and > beliefs of other peoples and tribes of India. It is the oldest existent religion in the world. > The term Hinduism is heterogeneous, as Hinduism consists of several schools of thought. > It encompasses many religious rituals that widely vary in practice, as well as many > diverse sects and philosophies. Many Hindus, influenced by Advaita philosophy, > venerate an array of deities, considering them manifestations of the one supreme monistic > Cosmic Spirit, Brahman, while many others focus on a singular concept of God, as in > Vaishnavism, Saivism and Shaktism. > TAOISM > Taoism (Daoism) is the English name referring to a variety of related Chinese > philosophical and religious traditions and concepts. These traditions influenced East Asia > for over two thousand years and some have spread internationally. Taoist propriety and > ethics emphasize the Three Jewels of the Tao; namely, compassion, moderation, and > humility. Taoist thought focuses on wu wei ("non-action"), spontaneity, humanism, and > emptiness. An emphasis is placed on the link between people and nature. Taoism teaches > that this link lessened the need for rules and order, and leads one to a better > understanding of the world. > > Other religions known could use the facilities in Multifaith Religious Centre too. > > TYPE AND SCALES OF MONASH MULTIFAITH CENTRE BUILDING OR UNIT > > There are estimated three possibilities for various faith groups in the current committee to > successfully obtain one space to conduct religious prays and activities for spiritual > requirement. > > Proposal A : Space in a room of single office lot > > This is the minimum available space that could be allotted for multifaith activities, > particularly for existing groups. The selected site could be an office lot near the proposed > where the proposed bigger multifaith building is located. One small office as a size of a > master room in house of religious leader may be allocated particularly for the placement > of tables, chairs and so on as the settings of most rooms in religious student house. > Fridge, water heaters, air conditions, air heater and so on may be available with notice > boards and pigeon box available in front of the Multifaith Office. This type of setting > could be applied to other registered affiliated groups, for example, family, aged and > unfortunate etc. The cost of this Multifaith Office setting will take the estimated cost > whereas the location to construct the centre could be referred to the organizers. > > Proposal B : Shared space > > In certain circumstances, a series of individual rooms of a size of lecture or classroom as > conventional family house, business lot or school offices could be used for permanent > activity space. Normally one room could be shared by 2 groups, may be allotted for the > uses as a secretariat or meeting place for groups of executives and members of the same > unit. The size of the space allotted increase with the number of members and the > frequency of activities available in the group. Example of setting for such proposal will > look as below, that could be part of the future bigger Multifaith building. > Tables 90 > Chairs 90 > Communication (internet, phone, fax) 100 > Lighting and environment setting 100 > Maintenance 500 > Other accessories 500 > Total 1380 > > Table : Annual Cost for Keeping Up Sponsored Multifaith Offices (Estimated) > > The cost of operating Multifaith Office of such type depends on the number of rooms > allotted with similar facilities as in Proposal A. > > Cost of operating Proposal B = n (Cost of Operating Proposal A) > where n = number of room allocated with similar facilities > > Some Multifaith Building Committees may specially appoint typical room that is specific > for the uses of multifaith activities out of the general office hours or special holidays. > Normally cooperation with individual unit is required to avoid crashes with the other > existing programs and no fixtures allowed to be placed in such shared space in > conventional meeting rooms. > > Proposal C : Complete Multifaith Building > > This is most luxurious form of Multifaith Building that may cost the multifaith central > management a lot if without external sponsorships. The setting may comprise of > Chaplain Hall that can accommodate 150 guests, with smaller rooms of a size of a > meeting room in conventional college office, used for the activity of known faith groups, > particularly led by youth group, with supporting groups like family, student, unfortunate, > kids, professional units etc. The facilities available may consist of kitchen, toilet as > stated in the section of ―Special Facilities Requested from Complete Multifaith > Building‖. The plan below depicts the reference setting that could be available for the > proposed multifaith building, with reference to other more well-established multi > religious centre. > > CHARACTERISTICS OF RELIGIOUS USED BUILDING COMMITEE MEMBERS > > Detailed screening is required to ensure the righteous and bold Multifaith Centre > committees are selected to manage future building. > > (a) Faithful in serving the Lord & God physically > Those who are really faithful in the protection of hardware and utilities in the future > religious centre are in balance with spiritual fruitfulness. The building committee should > be able to contribute the physical power to ensure convenience inside and outside the > structure all the times > > (b) Co-operative with existing sections > The members of the building committee should communicate with spiritual and other > religious sections all the time to understand the requirement of other units as well > especially through various suggestions and complaints especially related to certain > potential hazards in the physical location. This will be helpful as guidance to attract > righteous and religious members to the Multifaith Centre. > > (c) Ensure proper building structure and conditions > Those committees should preferably posses technical and civil engineering background > that could handle repair, maintenance and design at the lowest cost but suitable for the > occupants. > > MULTIFAITH CENTRE BUILDING COMMITTEE RULES > > Terms of Reference > > To oversee the operation of the Multifaith Centre building, in accordance with the > provisions contained in this document. > > To allocate funds and resources, and oversee the administration of any funds or > resources, made available for the general use of the Multifaith Centre building. > > To facilitate the use of the Multifaith Centre building, and oversee the timetabling and > allocation of space by any individuals or groups who may wish to use it, in accordance > with the Rules for the Use of the Multifaith Centre building. > > To receive reports from members (at each member‘s discretion) on activities or matters > that may be of interest to the Committee. > > Membership of the Multifaith Centre Building Committee > > Chairperson and Office Holders > > a. The Multifaith Centre building Committee will elect from amongst its members a > Chairperson, Deputy Chairperson, Secretary and other office holders as required, for a > term of one year. > b. Nominations for the positions of Chairperson and other officers will be called, and an > election held by secret ballot, at a meeting of the Multifaith Centre building. > > Membership > > The membership of the Multifaith Centre building Committee will comprise one person > each from any faith group, or religious or spiritual organization that regularly participates > in activities within the Multifaith Centre building, or is otherwise a stakeholder in its > operations, being either: > > a. A Chaplain, or a person holding an equivalent position; or > > b. a member or nominee of a group affiliated with Multifaith Centre where the group has > been constituted primarily for religious or spiritual purposes; or > > c. An individual or a member of a group not otherwise represented by (a) or (b), and who > has an ongoing involvement with the Multifaith Centre building; and > > d. Up to three other persons co-opted by the Committee. > > 3.1 The Chairperson will accept a nomination from each faith group that wishes to have a > member appointed to the Multifaith Centre Building Committee. If more than one > nomination has been received from a faith group, or the status of a nomination is unclear, > the Chairperson will discuss the matter with the relevant parties and establish a process > for identifying a nominee. > > Operating Procedures > The Multifaith Centre Building Committee will conduct its business in accordance with > the Operating Procedures (Identified below as ―Operating Procedures). > > Amendment of this Document and the Operating Procedures for the Multifaith Centre > Building Committee > > This document, and the Operating Procedures of the Multifaith Centre Building > Committee and any subsequent amendments, will be subject to approval by the Director > of Administration, following consultation with the relevant stakeholders. > > Appeals and Complaints > > An appeal or complaint concerning a decision of the Multifaith Centre Building > Committee, or the behaviour of any person or group within the Multifaith Centre > building, or any other matter relating to the use of the Multifaith Centre building will > normally be submitted, in confidence, to the Chairperson of the Multifaith Centre > building Committee, who will take one of the following steps, as appropriate: > > a. Firstly seek to resolve the matter through discussion, having regard to the views and > interests of all relevant parties; and > > b. where the matter involves a decision of the Multifaith Centre building Committee, and > subject to all parties consenting, refer the matter back to the Committee for further > consideration; or > > c. Where a matter may be of concern to the Multifaith Centre central, or where an appeal > or complaint cannot be resolved after following the processes outlined in (a) or (b) above, > inform the Chief Religious Leader about it and act in accordance with any directions > given by the Chief Religious Leader. > > An appeal or complaint of a confidential nature may be lodged directly with the > Chief Religious Leader. Once the Chief Religious Leader has received a complaint, he or > she will: > > a. Investigate the matter, or appoint a mediator or a panel to investigate the matter, > > b. Taking account of the views of all parties, and the best interests of the Multifaith > Centre, decide an outcome. > > c. Where a complaint has been lodged and the Chief Religious Leader has reason to > believe it is of a malicious or vexatious nature, he or she may dismiss the complaint, and > where appropriate, reprimand or otherwise take action against the person or persons who > lodged the complaint. > > Booking of Rooms and Facilities > > Rooms and facilities within the Multifaith Centre building, other than offices, may be > booked in accordance with procedures established by the Multifaith Centre. > > MONASH MULTIFAITH CENTRE BUILDING COMMITTEE OPERATING > PROCEDURES > > 1. Meetings > > 1.1 Meetings will be held at least once a month, in accordance with a schedule identified > by the Committee. > 1.2 Members of the Multifaith Centre Building Committee will be given at least two > weeks notice of the date of any scheduled meeting, and a notice will be placed on the > Multifaith Centre building notice board about the meeting. > > 1.3 An unscheduled meeting of the Committee may be called to deal with urgent matters, > at the discretion of the Chairperson, in which case the Chairperson will ensure that all > members receive as much notice of the meeting as is practicable in the particular > circumstances. > > 2. Role of the Chairperson and Members of the Multifaith Centre Building Committee > > The Chairperson, Deputy Chairperson, Secretary and members of the Committee will > have such responsibilities as are conferred on them by the Committee, to be carried out in > accordance with the rules, principles and procedures of the Multifaith Centre building, > and any directives provided by the Multifaith Centre building Committee, under the > direction of the Chairperson. > > All members of the Multifaith Centre building Committee must at all times act in the best > interests of all persons who use the Multifaith Centre building. > > The Secretary of the Multifaith Centre building Committee will maintain a register of > members of the Committee, contact details for each member, and the church or relevant > religious or spiritual group or organization with which they are affiliated. > > Meeting Procedures > > The Chairperson and Secretary will prepare an agenda for each meeting, and ensure it is > available within the Multifaith Centre building for perusal by all members of the > Multifaith Centre building at least five working days before the date of the meeting. > > Any member may put forward an item for inclusion on the agenda, provided the matter is > within the Committee‘s terms of reference. > > The Chairperson may accept items for inclusion on the agenda after it has been > circulated, if: > > In his or her opinion the matter will not directly be of concern to any person or group that > is not represented at the meeting; and > > A majority of the eligible voting members present at the meeting agree to the matter > being considered. > > A member who is unable to attend a meeting may appoint another person as a proxy to > attend the meeting and vote on his or her behalf, and must inform the Chairperson or the > Secretary or provide written notification in advance of the meeting of the name of the > person appointed. Where he or she is from a particular group or organization, the person > appointed must be from the same group or organization. > > Proceedings of the Committee will be open to observers. > > Voting > > The Chairperson and each member will have one vote. > The Chairperson will not have a casting vote. > To have the approval of the Committee a matter must have the support of half plus one of > the eligible, voting members present at the meeting. > > Quorum > > A quorum will be half plus one of the eligible, voting members of the Committee. > A decision of the Committee will be valid only if a quorum is present at the time the > decision was taken. > > 6. Powers and Responsibilities > > A decision of the Committee on any matter within its terms of reference will apply to any > person or group that uses the Multifaith Centre building. > > The Committee will not enter into any financial commitments or legally binding > relationships or agreements. > > The Chairperson or another office holder, or a member of the Committee, may be > removed from office or have their membership revoked, if a motion to that effect is > moved and seconded, and supported by two thirds of the eligible members present and > voting at a meeting, if in the Committee‘s view: > > the person has failed to discharge his or her responsibilities; or > He or she has behaved in a disorderly or disruptive manner. > > Dissolution of the Multifaith Centre Building Committee > > The Head of Multifaith Centre may, at his or her discretion, dissolve the Multifaith > Centre Building Committee if: > > a. the Committee fails to discharge its responsibilities in accordance with the provisions > contained herein, or fails to act properly in any matter; or > b. the Committee membership ceases to be broadly representative of the religious and > spiritual needs of executives and members in the community; or > > c. The Committee recommends that it be dissolved, and not less than two thirds of the > eligible voting members support the recommendation. > > PREFERRED BUILDING LOCATION > > There are many reasons that the location of the building should be selected correctly. First, it is > because of the convenience of the existing members based on the initial oral survey where not all > but only certain areas are suitable to be used as religious spaces where many people can get to > the building location easily with accessible transport facilities whether via private car or public > transport like buses or trains. Secondly, the prices of the property in the selected area should be > affordable by current Multifaith Centre building committee in the minimization of cost. Thirdly, > the desired structure of the selected building could only be found in certain are to meet the > demand of the majority of the interfaith members. Other reasons could be geomancy and local > weathers that could affect the location of new Multifaith Centre building. > > MULTIFAITH CENTRE BUILDING CONSTRUCTION – TYPES OF ACTIVITIES > RECOMMENDED FOR BUILDING COMMITTEE > > There are many activities that are possible to be conducted by the Multifaith Centre Building > Committee in the maintenance of the structure for the well-beings of the occupants, in order to > meet the demand of all existing groups of the interfaith, ensure the spaces inside are fully > occupied and utilized with routine cleaning and renovation. Programs designed for typical > building committee should be holy in the physical aspects. > > (I) Professional development – this will invite building contractors, civil engineers and designers > to voluntarily demonstrate professional methods in properly manage the Multifaith Centre > property and land, to be always nice-looking and convenient for multi-purposes. > > (II) Concert and other fundraising programs > The building committee will assist in the building fundraising campaign in cooperation with > other committee in food, entertainment and other funding units in the setting, planning and > management of multifaith hardware as required by the program organizer‘s where additional > facilities could be prepared for funding purposes. > > (III) Cleanliness campaign > Roasters are prepared where cleaning is conducted on daily basis and more frequently on > weekends and festive seasons. Normally cleanliness campaigns are conducted before special > occasions with special design and infrastructure set-up. > Expected tasks for future Multifaith Centre building committees are: > > (a) Sponsorships – sending invitation for donation and negotiation with long term constant > benefactors about certain requirement and contract for continuation of funding in cash and inkind, ranging from government, businesses, religious organizations, private celebrities and > philanthropies etc. In kind service will include discounted purchase of building material, labour > costs for renovation and facility improvement, food and beverages for fundraising, lucky draw > relevant to Multifaith Centre building etc. > > (b) Maintenance and upgrading – this will include cleaning of waste and rubbish after program > and clearing of dusts, gardening and repair of electrical accessories and building structure like > broken roof, furniture and pipes especially after seasonal festivals. Artists committee should > devote themselves on painting and decoration. > > Tentative usage of Multifaith Centre building will depend on the available capacity, facilities and > types of programs to be performed based on the existing Multifaith Centre community that > initially does not own the physical activity centre as part of the property of God. The existing > multifaith group programs could possibly be modified to fit into the new Multifaith Centre > building timetable where certain programs may possibly be conducted outside the main centre of > the multifaith groups especially camping, outings and individual group functions that may not > require fixed centre for convenience reasons. Multifaith Centre building in such instance could > be more suitable to be used as a registered office of the Multifaith Centre. Tentative timetable > for Multifaith Centre building usage is shown as below : > > Day Morning Afternoon Evening > Sunday Sunday Service in Main Hall, Kids of God in Classroom, Non-English Service Evening > 9AM-12PM. 1:30-3:30PM in Halls, 6-8PM > Monday VACANT University Student Lunch in Youth Group Meeting in > Playground, 1-2PM Meeting Room, 8-9PM > Tuesday Morning Pray Service in Garden, Cleaning Service, 3-5PM Adolescent Group Meeting > 8-10AM in Meeting Room, 8-9:30PM > Wednesday VACANT VACANT Uni Student function in > orchestra Hall, 8-9PM > Thursday Family Group Gathering in Aged Healing Service in Children Class in Classroom, > Playground, 8-10:30AM Medical Room, 1-3PM 7-9PM > Friday Morning Pray service in Garden, Cleaning service, 3-5PM Care functions in Hall, 8-10:30AM > 8-10AM > Saturday Weekly Forum in Hall, 9AM-12PM Committee Meeting in Office, 1-3PM Saturday Service in Hall, 6-8PM > > MULTIFAITH CENTRE BUILDING MAINTENANCE SYSTEM > > Each year huge sum of money is required to operate the Multifaith Centre owned with building. > Most of the funding to the building or office lots will be allocated for the maintenance of the > centres to ensure the centre is safe enough for a variety of religious studies related activities and > comfortable enough to attract visitors to pray. Possible maintenance items required are : > > a. Building structure – for example, broken windows and doors, roofs, floors with hole or > fracture > b. Fixtures – replacement and repair of lighting systems, fan, temperature control items > (heater and cooler), security system etc > c. Utilities – kitchen items, toilet items, furniture for various guest functions > d. Operating equipment cost – water, electricity, broadband internet systems, oil, van or bus > of the centre etc > e. Staffs – cleaner and security, chaplains, temporary staffs and partial volunteers > > It is estimated initially and proposed too that funding at certain amount per cubic feet of the > Multifaith Centre building is required for maintenance cost monthly. > > PROPOSED NEW BUILDING RENTAL RATE FOR MULTIFAITH CENTRE ACTIVITIES > > The utilization of new Multifaith Centre building is FREE for all existing faith unit to conduct > various religious activities for group and community members. This will also include interfaith > affiliates and partners that have negotiated with Multifaith Centre building committee about the > uses that could benefit the collaborating parties especially in community welfare programs. > > For certain external programs renting particularly for wedding functions and private ceremonies, > nominal rate will be charged on hourly basis, normally for hall rentals. Rooms are available for > conducting religious camps. Normally the rate is in the range of certain amount per day > depending on the size of the rooms. > > For internal fundraising or during services, 30% of the funds collected will be distributed for > building maintenance purposes, whereas 70% will be used by organizing committee members to > cover the cost of programs. For other types of external non-profit functions, normally 10% of > the fundraising incomes will be given to the LORD of the building committee whereas the rest > will be donated for public charity in the name of the Multifaith Centre office where the charity > programs are located. > > DESIRED BUILDNG STRUCTURE > > This will require initial survey on the building required by existing committee where petition > could be signed as support towards establishment of physical multifaith centre in addition to > questionnaires and survey conducted from time to time as referendum and information collection > to understand percentage of Multifaith Centre building supporters especially among active > committee members where desired building could be drafted with pray and guidance of God. > > Tentative characteristics of the Multifaith Centre building as desired by the committee so far > based on rational and informal discussions are as below : > (a) able to accommodate at least 300 people per assembly and contain minimum 5 bedrooms for > camp purposes, twin-shared preferably > (b) contain basic amenities like toilet, changing rooms, kitchen and hall for Multifaith Centre > functions > (c) convenience enough to run various social activities, like religious services, children classes, > community charity fundraising events, festival feasts etc > (d) prepared with medium size car park with extra spaces around the building for stopping the > car during function > (e) single and double storey will do based on the economic ability but preferably with disabled > facilities in toilet and service rooms > > Building should be completed with heater and air-conditioned facilities in all chambers. > Children playground is preferably available where spaces could be altered anytime for the uses > as party and camping sites, games in groups like football and basketball and other sports that > could promote friendships among members. > > SPECIAL FACILITIES REQUIRED FOR COMPLETE MULTIFAITH CENTRE > > For all faith groups will occupy the Multifaith Centre, particularly for family, aged and student > groups, tentatively the facilities below need to be available from Multifaith Centre Building > Committee for complete operation of proposed Multifaith Centre building. > > Kitchen > > Kitchen may need to be supplemented with fridge (for clean and halal food storage), sink (for > cleaning and dishwashing), microwave oven or stove (for cooking purposes), water heater (for > preparing hot coffee and tea). Some food stalls, vandal machines and visitor information booths > may be allowed to be placed in the proposed Multifaith Centre building for convenience. > > Store room > > Store room may be requested for construction that consists of clearing detergent, mop, repairing > and workshop accessories for centre maintenance. Several cupboards may be placed with > stationery that could be used for all religious student groups and chaplains. Equipment lockers > are to be available for storage of religious equipment for individual groups, PA facilities and so > on. > > Main interfaith leader office > > Main interfaith leader offices could be placed with special 24-hour internet broadband > connections linking with the main office internet system, an internal phone and external fax > machine. For convenience purposes, full time religious leader with diversified multifaith > religious background and knowledge could be employed to manage the Multifaith Centre > building, working slightly shorter on normal working days plus weekends servicing for members > and community in need. One pigeon box to handle mains of all faith groups could be available > for communication with external organizations via postal methods. It is also proposed that > specific e-mail account to be available for individual affiliated multifaith group, for example, > username@monashmultifaith.org. Individual religious notice boards consisting of articles and > events of registered affiliated groups should be placed near chaplain offices. > > Function hall > > Function hall, that may be a size of small religious building that is able to accommodate 150 > people especially for members and community, is proposed to be allotted for special multifaith > and multicultural seminars, especially as location for introduction to formal groups affiliated > with the multifaith groups. Complete PA systems, LCD screen and projector, air heater and > conditioner should be placed in the centre for comfortable religious lecture and talk at stated > time. In order to fully utilize the hall, the social and university multifaith community and other > relevant groups, particularly those interested in religious philosophies in various faiths, may be > invited to conduct philosophical lectures and religious studies in the hall frequently. The space > could be rented too for external organizations uses not only for religious functions but also for > secular wedding functions, public events and so on. For multi-purpose uses reasons, timetable > could be arranged by Chaplain Office for sports uses and social events in Multifaith Centre > building. > > Toilets and locker > > In order to consider the requirement of disabled, the facility available in the proposed Multifaith > Centre building, including the walking path and toilets, should be completed with special needs > facilities. At least one male, one female, baby changing rooms and disability toilet should be > available. Lockers for members and representative leaders may be allotted to keep religious > clothes, wearing and small accessories especially during special religious occasions, functions > and festivals. > > Chaplain bookstore or bookshop > > Chaplain has to determine the religious philosophies books that should be available in the > interfaith library for the uses of Multifaith Centre that could be used as supplementary > coursework material for philosophical courses and self-study module. Chaplain office may be > used to store all major religious scriptures, including mostly Bible, Torah, Quran, Veda, Dharma, > children reference books in religious study with small proportion of shelf allocated for other > religious reference and so on, either in the form of systematically recommended websites, or CD > / VCD, video cassettes and so on. > > Transport facilities > Special car parks and chaplain bus should be applied and available to be used for multifaith > religious functions, for example, visiting external churches and temples, group volunteering in > noble welfare activities and social caring events. School kids, the disabled, old-folk house > residents could be invited to use the bus to conduct religious services in the centre as well under > properly arranged timetable. > > STAGES IN OBTAINING FIXED BUILDING FOR DEVELOPING PHYSICAL > MULTIFAITH CENTRE > > Physical structure, although is not a must for conducting multifaith activities, it is undeniable that > the physical structure could provide additional shield for current multifaith community where > addition of fixtures and designs that really belong to the interfaith groups could be installed in > the fixed building that could really symbolize the identity and wealth of the Multifaith Centre > committee. For the optimization of resource usage in getting physical building and at the same > time attract sufficient members and committees to service for the multifaith centre and maintain > the facility, thorough consideration and plan need to be conducted from time to time where the > realization of getting a big house for LORD could be a big project that cold last for more than 10 > years depending on directions and aims of the working committee. Tentative stage in the > realization of obtaining Multifaith Centre building are stated as below but the progress and > process might differ on case basis depending on the opportunity and threat that could increase > and decrease the rate towards realization of the mission of obtaining physical structure, > respectively. > > Stage 1 : Attraction of sufficient number of members with quality consideration > > Preliminary screening is required to select the correct members to develop the building. Based > on the usual practises of charismatic multifaith groups, not much emphasizes have been placed > on building site but more on programs of evangelism where in certain extreme case the physical > requirement to complete the body of Lord has been ignored totally. It is inevitable that as many > people as possible should be invited to experience the teachings of holy scriptures but only with > sufficient and specific manpower that could determine the successful establishment even one > single building committee that specially target on property and basic infrastructure. The pastors > and other unit heads should assist in the appointment of specific committee and leaders that are > able to function in looking specifically on building where the coordination with other existing > units are very important in choosing the building committee from huge pools of members that > could really work together towards the objectives and visions of Multifaith Centre where > physical property could hopefully catalyse the multifaith mission where the holy missions are > towards servicing for society on well-beings but not on religious conversion merely. > > Stage 2 : Building committee members screening > > Special building committee meetings could be conducted from time to time, initially estimated > once a month to accumulate ideas from existing members, to formulate the best building > proposal suitable for the direction of Multifaith Centre, at the same time, to gain as much support > from members and public about the new religious building construction, as possible, in the > desired location. The long-term discussions and negotiations could take longer than 1 year > depending on the suitable workforce gained, commitment, contribution and sacrifice of time in > working out a more suitable plan for future Multifaith Centre building. Members interested to > join the Multifaith Centre Building Committee could be invited to attend the meetings where > publicity of such new committee could be conducted via announcement made in between > multifaith services and functions, websites, brochures and via verbal invitation. Those truly > interested members in assisting the establishment of physical building could retain in the > building committee to further follow-up on the building development progress on voluntary basis > whereas others are allowed to attend the meetings anytime if inputs are available to be included > in the building plan wherever applicable and appropriate. Contact details are included in the > publicity for Building Committee leaders where any form of suggestions and comment could be > submitted to the Multifaith Centre building committee leaders via suggestion forms on paper or > web format. Multifaith Centre Building Committee Directory could be updated from time to > time based on individual functions where all meeting reports, minutes and documentation have to > be approved by Multifaith Centre central committee that should always send representatives to > the multifaith centre building committee meetings as follow-up from time to time. > > Benefit of Good Building Plan and Management > > (a) Retain and increase more members – thorough survey will be able to help to understand the > actual necessity of interfaith members. Having own house means more independent and freedom > in working out the settings of the House of LORD that could really reflect the social identity of > the multifaith members where the buildings are fully owned by all multifaith members, managed > by building committee with helpers and volunteers assisting in building decoration, cleaning, > repair, settings and other forms of maintenance. > > (b) Cost savings – where certain fixtures and equipment for proper interfaith function could be > sponsored by the interfaith benefactors in cash and in kind. Certain professionals could assist in > getting cheaper material for building maintenance and decoration with more convenience inner > space designed suitable for the majority of the users while retaining the holy identity of the > population. Wider land and bigger house could be found with discounted prices as a gift for God > depending on chances availability that will determine future survival of the whole Multifaith > Centre where the saved money could be used for existing program improvement for longer > period. > > (c) Wider publicity – where the building construction for Multifaith Centre will obtain better > attention from key committee members from other units that could provide better program > flexibility and convenience to conduct certain activities where high security is available to keep > the instrument and manpower saving in moving certain equipment. > Danger of Misplan of Multifaith Centre Building > > The duration set to obtain such Multifaith Centre building is targeted for 30 years. Any > inconsiderate plan that tend to rush for getting the religious building as soon as possible without > referring to God will jeopardise the future of the Multifaith Centre survival and may destroy the > base of interfaith group foundation, with reference to Christian bible, Deuteronomy 28 : 15-19: > ―However, if you do not obey the LORD your God and do not carefully follow all his commands > and decrees I am giving you today, all these curse will come on you and overtake you : You will > be cursed in the city and cursed in the country. Your basket and your kneading trough will be > cursed. The fruit of your womb will be cursed, and the crops of your land, and the calves of your > herds and the lambs of your flocks. You will be cursed when you come in and cursed when you > go out.‖ > > Danger One : Lose of financial resources and members > Inappropriate plan in obtaining physical religious building that against the majority of the key > committees will result in loss of financial resources where the cost of building might exceed the > fiscal ability of the interfaith groups, where such worries of financial problems will distract the > performance of the interfaith in servicing for the members. The shortage of funding could > reduce the quality of performance, leading to low attendance rate gradually. > > Danger Two : Instability of Multifaith Centre management > The building committee could be blamed for misappropriation of fund, leading to boycott of the > usage of new Multifaith Centre building and quarrel in various related programs in the verge of > bankruptcy. Rescue missions with great efforts have to be conducted to rebuild the foundation of > religious centre to regain the control and confidence over all units. > > Stage 3 : Building Committee Proposed Tasks > > Specific unit has to be available to specially target on new building search that truly belong to > the Multifaith Centre. That is not possible for only the existing leaders of the units to run the > multifaith building committees but should be assisted by additional members where some belong > to the other religious units as well that could really understand the basic building requirement of > individual units and gain more support towards the establishment of Multifaith Centre building > with formal letter support, questionnaires and petition signing from Multifaith Centre units and > community members as well. All the tasks conducted by building committee will have to be > notified to the management of Multifaith Centre all the times via minutes filing in paper, voice > and video recording that could be used as follow-up and updates all the times by the > management, absent committee and new building members as well. > > Tentative tasks that could possibly be performed by individual building units are as below : > > (a) Publicity and preaching – Involved building committee members could go to the desired site > to conduct pray and preaching especially among the community members to attend the church or > temple at present and also in future, at the same time, obtain guidance and initial impression > from God about future appearance of Multifaith Centre building. Petition and survey could be > conducted to enable the building committee members to approach wider range of population > including existing members and new prospect committee in gaining more opinion and support > towards the future appearance in Multifaith Centre building as desired by most members with > faith. > > (b) Building survey and contract – The central committee and Multifaith Centre building unit > should preferably consist of professional surveyors and architects that could help to design the > landscape and building structure as desired by the current Multifaith Centre building committee. > Civil engineering members could be invited to attend the Multifaith Centre building meeting to > understand the Multifaith Centre building requirement and assist in looking for more appropriate > properties in the selected areas with affordable prices. > > (c) Cost estimates and sponsorships – Normally treasurer of Multifaith Centre building > committee will need to determine the funding opportunity available to earn extra income to > support Multifaith Centre building maintenance, whether via charity fundraising of concert, > building donation dinner and lunch etc. With the blessings of God then it is possible to obtain > full sponsorships of Multifaith Centre building if the true building benefactors could be found by > chance. If somebody is going to give the whole Multifaith Centre building to the interfaith > committee then the issues raised will be the suitability of building for religious uses, the area of > sponsored building and overall cost of maintenance in future, current building requirement for > the multifaith groups and whether there is sufficient manpower to handle the Multifaith Centre > building that need to be considered further where the success will alter the fate of the Multifaith > Centre in future. Budget and cost estimates have to be planned financially by the treasurer based > on various information provided where specific target will be based on the current property > prices like land and building, material and facility prices, availability of in-kind sponsorships etc > that could fluctuate all the times where building committee should analyse the potential > minimum cost to obtain discounts for building and facilities whenever time is appropriate where > true timing will decide the success of getting one house for the LORD with much against the > desires of existing embers. Accountants and financial planners could assist this. > > (d) Legal requirement – Volunteers with legal and local governmental background could assist in > getting approval to set-up Multifaith Centre building in the selected areas, legal documentation in > dealing with local city council and other authorities like Monash Multifaith Centre building > registrar etc that could help in the legalization of the building as Monash Multifaith Centre > following the standard procedures of developing complete facilities in the selected site. > Normally lawyer and government officers with local government experience, that are also > members of the existing multifaith groups, could be requested to assist the tasks. > > (e) Committee selection – The unit head of Multifaith Centre building committee will need to > distribute the available workforce for different future tasks at plan first and updated from time to > time: > Position Brief Task Description Total Required > Decorator Design the external appearance of Multifaith Centre 2 > Gardener Planting trees and flowers according to landscape 2 > Cleaner Sweeping the floor and cleaning the toilets and kitchens 5 > Facility Maintain the hardware like chairs, cupboards and 2 > keeper instrumentations of music at safe place > Security Ensure building free of thieves and gangsters 2 > Office Correspondences, mails and communication handling and filing, 3 > Secretary documentation etc > Librarian Keep the books, CDs etc in proper order 2 > Technician Maintain electrical, water and building utilities 5 > Helpers Special festive seasons and program assistances Casual > > Depending on the budget for Multifaith Centre building, some positions are volunteers and some > are paid. The future Multifaith Centre building could hopefully be fully utilized and opened all > the times where abandon of any building facilities will cause wastage of spaces as well. For such > reasons, opening hours should fit with numbers of users and visitors. > > OPENING CEREMONY > > The opening ceremony will be led by chaplain, expected to be the chief multifaith leader > accompanied by representatives from community leaders, university religious study > professionals, heads of multifaith groups from various denominations, existing members and > general public etc. If the space is fixed for individual religious group usage, labeled will be > available in form of the doors. > > FINANCIAL RESOURCE FOR NEW MULTIFAITH CENTRE BUILDING > > Sufficient and strong financial supports have to be available to obtain such expensive properties > especially for new Multifaith Centre that is still in the process of development and expansion, > where maintenance costs of Multifaith Centre building is very high and not many interfaith > groups could afford without sufficient fiscal support from the members unless benefactor are > available that could fully in charge of the spending of the multifaith centre building facilities. > Based on the informal survey on the preferable methods of obtaining such physical facilities, a > few recommended methods towards the success of owning a religious building are stated as > below : > > Method 1 : Loan and installment > > This is one of the usual methods for owning a religious centre where the Multifaith Centre > building committee bear quite a heavy responsibility in supporting the physical building where > portion of the cost could be overcome by loan from certain members or bank as installment. In > such case, Multifaith Centre building committee will have to pay monthly mortgage to the > creditors that are willing to borrow money for the Multifaith Centre to own the building. Special > bank account will have to be developed that allow donation and sponsorships in cash to be > specifically used for Multifaith Centre building purposes where the monthly instalment, > withdrawal and other transactions relevant to income as input and spending as output could be > done via this bank account to allow direct deposit and payment via cheque, online transaction > etc. The budget and financial position of building fund will have to be updated and reported to > the Multifaith Centre building and central committee to look for more financial resources and > reduce certain unnecessary spending on the building site whenever necessary where the cost of > the maintenance could be controlled to prevent overspending on certain fixtures or additional > facilities that might not be useful. Other Multifaith Centre units will have to report special > facilities like furniture, chamber etc that might be required to look for more economically priced > items with more choices and better quality. Vast amount of time has to be spent to reduce the > cost of building without jeopardizing the mission of Multifaith Centre. > > Method 2 : Fully-owned the building via direct donation > > This will come by chance if somebody of very rich that owned extra properties are willing to > donate the whole lot of land and building for religious uses. This will exactly help the Multifaith > Centre to save a lot of money via direct inheritance from benefactors that are willing to > contribute their wealth for the body of God. The only cost that required to be absorbed are the > maintenance and upgrading spending that could be high or low depending on the condition of > property gained and whether any modification and upgrading of certain facilities required in > order to be suitable for Multifaith Centre uses. Certain extra conditions that may be imposed by > the benefactors and building sponsors have to take into consideration and to determine such > request could be fulfilled within the Multifaith Centre ability, for example, certain sponsors > might request service or product publicity at certain Multifaith Centre building location, special > individual sponsoring chambers and car park space, addition of private programs outside the > scope of the Multifaith Centre, percentage of properties shared between sponsors and Multifaith > Centre committee. > > ADDITIONAL SOURCES OF FUNDING > > External funding and donation is welcome through procedures set by chaplain for centre > maintenance cost. In addition to support from the community, portion of the fund is possible to > be collected from the organisers of the function, for example, wedding, meeting and others that > rent the space for specific religious purposes. Certain advertisement from commercial and > industrial organization in the form of banner, electronic boards and big notice boards could be > used as funding sources where certain portion of money could be collected from advertisers. In > such case, special facilities to attract visitors and extra sponsors that help to maintain the building > are required. Volunteers from staffs and students may be allocated specific tasks, for example, > via duty roster in cleaning, repairing, presentation items and Multifaith Centre community > functions. The volunteers will be automatically the members of the preferred multifaith > organizations or groups in the Multifaith Centre. > ESTIMATED BUDGET FOR MULTIFAITH CENTRE BUILDING (AVERAGE MONTHLY) > > Income GAIN ($) Spending COST($) > Constant sponsorships 1,500 Building installment 1,500 > In-kind contribution 100 Decoration &gardening 300 > Renting for program 500 Utility upgrading 300 > Advertisement 500 Part-time staffing 500 > Public donation leaflet 100 Water and electricity bill 100 > Governmental volunteering extra income 100 Rubbish management etc 300 > Others 800 Miscellaneous 200 > Total Income 3,600 Total spending 3,200 > > The budget as in table above provided is a rough estimate of cash flow in Multifaith Centre > building on monthly basis. The sum might fluctuate depending on the occasional situations > below : > > (a) Festive seasons like Christmas, New Year and Easter where more frequent utilization is > expected. > (b) School holidays where less visitors from student groups, reducing the Multifaith Centre > building usage. > (c) Additional programs like wedding, funeral and camps where rooms could be fully occupied > with restricted areas > > Proper back-up fund of at least certain minimum is expected in the emergency for Multifaith > Centre Building Committee during unexpected financial resources sanctions as a part of humancaused problematic situations and natural disasters. > > ADDITIONAL SUPPORT FOR THE ESTABLISHMENT OF MULTIFAITH CENTRE > > The website of Multifaith Centre Building Committee has to be constructed in the website of the > affiliated interfaith groups. Each individual faith group that formally affiliates with Multifaith > Centre is compulsory to produce basic websites that are able to link with Multifaith Centre > website, consisting the details of the chaplain, executive committee details, updated group > contact details and activity plan in order to be eligible to receive funding from the main > multifaith group. > PREVENTIVE MEASURES AGAINST FALSE PRACTISES > > All sensitive issues discussed have to be handled carefully not only among the same religious > groups with different affiliations and denominations but among other external religious groups. > It is too reminded that nobody is allowed to criticize other groups in the proposed Multifaith > Centre or serious disciplinary actions will be imposed by chaplains based on multifaith rules and > regulations. Violence and disruptive political talks, non-scientific, illogical and superstitious > religious belief will be totally prohibited in the proposed Multifaith Centre building. > > SPECIAL PRECAUTION IN THE USAGE OF MULTIFAITH CENTRE BUILDING > > Maintenance cost could be very high if no special precaution is taken to manage the religious > building up to the standards. The owning of the building is totally different from rental where > bigger and more complete responsibilities have to be supported by Multifaith Centre Building > Committee. > > (a) Enhance security of the building structure and the content 24 hours a day to prevent theft, fire > and vandalism etc, with constant invigilation > (b) Ensure proper usage of Multifaith Centre utilities like electrical, music and decorative tools > and instruments kept in safe places > (c) ―No entry‖ notice in certain office space that contains cash and important documents kept in > private safety box > (d) Reduction of public liability insurance with safer hall, kitchen with wider spaces to avoid > congestions and emergency facilities for accidents back-up > (e) Building maintenance management talks provided for Multifaith Centre Building Committee > by voluntary building professionals and contractors, pre-screen the visitors to control the > building occupancy > > EXPECTED NEUTRAL EFFECTS AFTER OBTAINING MULTIFAITH CENTRE > BUILDING > > For charismatic interfaith groups, the quality and activity of multifaith centre will always depend > on the existing faith groups. The building that is used to protect the groups of multifaith in > praying services and relevant holy activities is called ―multifaith centre‖. Good locations and > house settings are required where one group of faith members could afford to own a strategic > activity centre that belongs to all members, managed by Multifaith Centre Building Committee. > There are certain effects towards the existing faith group members that used to rent places of > worships. Owning a multifaith building is like owning a house where various psychological and > structural effects could not be simply neglected, that should be catered wisely in order to ensure > proper operations of interfaith groups especially during transitional period where some members > might not feel convenience when the existing interfaith activities are interrupted or changed to fit > the requirement of the new building. > (a) Limitation in the Building Capacity > The allocated space might be too small or too big depending on the new building structure and > settings. The size of the service space will depend on the financial capacity where there is > maximum capacity limit to contain all audiences in special functions. Certain existing activities > might not be suitable to be conducted in the new building due to lack of certain facilities or > spaces at certain seasons. This will lead to program cost increment due to possible external > rental when changes of timetable to avoid crash are impossible. > > (b) Changes of Multifaith Centre Population and Quality > Vast psychological effects and pressure are expected when we move our house. This will be > similarly experienced by Multifaith Centre committees and members when the activity centre > and its operations changed suddenly to new site. Some members might not be able to attend to > the service of new Multifaith Centre building, either due to inconvenience timetable or location > of services, and also other personal reasons, if transportation is unavailable. > > (c) Modification of Structure of Organization > New Multifaith Centre building will employ specific committee to handle the infrastructure that > has not been available previously when shared or rented. The fully-owned Multifaith Centre > building will require the establishment of specific unit that have to cooperate with other existing > units to run various activities particularly in timetable setting and hardware resource distribution > to ensure certain spaces are ready to be utilized at specific period and all fixtures are wellfunction. The owner of the building will be given special position in the Multifaith Centre > building if the building is fully sponsored. > > (d) Financial Resource Distribution Alterations > One special unit to cater the sponsorships and donations towards the proper building > maintenance and upgrading is required. Although the Multifaith Centre could fully one big asset > of God, the flow of account of interfaith group is always expected higher due to building keeping > cost where additional considerations in cost-saving in certain utilities of multifaith centre like > water, electricity, furniture etc will be needed. The decision of the Board of Director could be > greatly affected by the Multifaith Building Committee that could hold the largest portion of > multifaith centre asset, especially in certain operations of multifaith centre programs. Additional > pressures in finance will be imposed towards pastors and other multifaith centre leaders in > getting sufficient funding that could be distributed in balance to cover the building and internal > program costs. > > (e) Time and Energy Distribution > Thorough care on the safety will be stressed always against the theft, fire, vandalism etc, > normally taking 24 hours, 7 days a week throughout the year of the time of the Multifaith Centre > Building Committee to take care of the House of LORD. The questions of workforce will arise, > whether there is enough time and energy allocated by the existing members to cater the > exhaustive tasks of caring the building structure, members and visitors at the same time. This > will require intelligent planning. > PART TWO : INTRODUCTION TO ASIAN CULTURE AND RELIGION > > CHRISTIAN RELIGIOUS CENTRE BUILDING [4] > > The advantages of good arrangement and preparation for the House of LORD could be referred > to Christian bible, Deuteronomy 28 : 1-6 > ―If you obey the LORD and faithfully keep all his commands that I am going to give you today, > he will make you greater than any other nation on earth. Obey the LORD your God and all these > blessings will be yours : the LORD will bless you towns and your fields. The LORD will bless > you with many children, with abundant crops, and with many cattle and sheep. The LORD will > bless you corn crops and the food you prepare from them. The LORD will bless everything you > do…‖ > > If all the processes of obtaining the physical Multifaith Centre building are really fulfil the > mission of God then all committee members in the building site will be blessed although some > unpredictable problems might arise due to ignorance, insufficient knowledge and information > about building management that could be solved patiently via continuous professional > improvement in physical sections of religious studies especially related to building, fixture and > facilities: > > Scripture Reference in Multifaith Centre Building Construction Progress [5] [6] > > There are various verses of Christian Bible that could serve as reference in the construction of > physical religious centre for Christianity purposes. The proposed universal methods in fact could > serve as guidance even for any religious centres throughout the human civilization regardless of > time, type of religions and locations : > > Ezra [7] > > Ezra 6: 14-16 > They finished building the temple according to the command of the God of Israel and the decrees > of Cyrus, Darius and Artaxerxes, kings of Persia. The temple was completed on the third day of > the month Adariin in the sixth year of the reign of the Kind Darius. Then the people of Israel – > the priests, the Levites and the rest of the exiles- celebrated the dedication of the house of God > with joy. > > Ezra 3 : 8 – 9 > Zerubbabel son of Shealtiel, Joshua son of Jozadak and the rest of the people began the work, > appointing Levites twenty year old and older to supervise the building of the house of the LORD. > Joshua and Henadad and their sons and brothers – all Levites, joined together in supervising > those working on the house of God. > Ezra 3 : 11 > .. and all the people gave a great shout of praise to the LORD, because the foundation of the > house of the LORD was laid while many others shouted for joy. > > Haggai > > Haggai 1 : 2 > This is what the LORD Almighty says :‖These people say, ―The time has not yet come to > rebuild the LORD‘s house.‖ > > Haggai 1 : 7-8 > This is what the LORD Almighty says:‖Give careful thought of your ways. Go up into the > mountain and bring down timber and build the house.‖ > > Haggai 1:15 > …They came and began to work on the house of the LORD almighty, their god, on the twentyfourth day of sixth month.‖ (24 June) > > Haggai 2:3 > ‗Who of you is left who saw this house in its former glory? How does it look to you now? Does > it not seem to you like nothing? But now be strong… > > Haggai 2 : 7-9 > ‗I will fill this house with glory,‘ says the LORD Almighty. ‗ The silver is mine and the gold is > mine,‘ declares the LORD Almighty. ‗The glory of this present house will be greater than the > glory of the former house,‘ says the LORD Almighty. ‗And in this place I will grant peace,‘ > declares the LORD Almighty. > > Haggai 2 : 18 > From this day on, from this twenty-fourth day of the ninth month, give careful thought to the day > when the foundation of the LORD‘s temple was laid. > > King > > King 5 : 2-10 > The temple that King Solomon built for the LORD was sixty cubits long, twenty wide and thirty > high. The portico at the front of the main hall of the temple extended the width of the temple, > that is twenty cubits, and projected ten cubits from the front of the temple. He made narrow > windows high up in the temple walls. Against the walls of the main hall and inner sometime he > built a structure around the building, in which, there were side rooms. The lowest floor was five > cubits wide, the middle floor six cubits and the third floor seven. He made office and ledges > around the outside of the temple so that nothing would be inserted into the temple walls. In > building the temple, only blocks dressed at the quarry were used, and no hammer, chisel or any > other iron tools were heard at the temple site while it was being built. The entrance of the lowest > floor was on the south side of the temple; a stairway that led up to the middle level and from > there to the third. So he built the temple and completed it, roofing it with beams and cedar > planks. And he built the side rooms all along the temple. The height of each was five cubits, > and they were attached to the temple by beam and cedar. > > BIBLE STORY REFERENCE FOR MULTIFAITH BUILDING DEVELOPMENT - GENESIS > > Step One : In the beginning God created heavens and earth (1) > > Those Religious Centre Establishment Committee, as if creatures in ―heaven‖, formed with > reference to the existing ideas guided by God, select the proper location to construct the > Religious Centre. Upon agreement from all ―saints‖, the tentative location for religious centre on > ―earth‖ has to be determined, might be using the existing empty spaces in the university. > > Step Two : And the God said, ―Let there be light‖ (3) > The Religious Centre will be supplied with electricity. The lighting could be seen under ―light‖, > notifying the ―enlightened‖ group with more ideas input. The duty roaster and timetable are of > meetings are arranged accordingly > > Step Three : And there was evening, and there was morning (5)…So God made the vault and > separated water under the vault from water above it (7). Let water under the sky be gathered to > one place, and let the dry ground appear (9) > The Religious Centre committee will ensure that the ―water‖ space like toilet, sink, bathrooms > and kitchen to be separated from other empty space for hygienic reasons under proper > arrangement. The spacious empty space like ―vault‖ or dry ground, suitable for activities and > movement, should be available. > > Step Four : Let the land produce vegetation, seed bearing plants and trees on the land that bear > fruit (11) > The Religious Centre will require furniture ―tree‖ like chair, cupboard and so on at available > space on ―land‖ that can accommodate people, with drinks and snacks and other ―food‖ available > for occupants. > > Step Five : ―Let there be light in the vault of the sky to separate the day from the night. Let there > be lights in the vault serve as sign to mark seasons and days of year‖ (13) > The light setting should be design suitable for various religious celebrations throughout the year > in fulfilment of various holy environments. The public space and the private offices of Chaplain > will be separated from other closed areas like store rooms, archive documentation store with > internet facilities and so on. > > Step Six : Let the water teem with living creatures, and let birds fly above the earth across the > vault of the sky (20) > Toilet, kitchen and other ―water-related‖ accessories like plates, spoon and fridge have to be > readily utilized for committees and workers that have been properly arranged and grouped. The > space should be washed with respective holy ―water‖ or other similar methods. PA system, wire, > amplifiers and sound-processing facilities like ―birds‖ are readily tested are available. > > Step Seven : Let the land produce living creatures according to their kinds (24). God created > human beings in his own image, in the image of God he created them (27). > The Religious Centre should be decorated with life and proper spiritual environment. Various > ―living‖ notices and holy paintings related to individual religions are pasted or constructed. All > valid religious groups in the society are welcome to fill in the space of Religious Centre where > new membership recruitment and renewal activities are conducted in Religious Centre as > celebration. > > Step Eight : On the seventh day he rested from all his work > The jobs of Religious Centre establishment Committee ceased as the centre is ready to be > occupied. Future tasks will be handled by religious student groups. > > ISLAM RELIGIOUS CENTRE BUILDING [8] > > Structure for human occupation; also an edifice dedicated to God. The house (bayt, dār, > sakan, ghurfa, ma'wā, mathwā, maskin) is a key symbol in Islam. Its semantic field > extends from ordinary dwellings and kin group, to palaces, mosques and shrines, regions > of the world and realms in the hereafter. Drawing upon the heritage of house symbolism > developed in the ancient Near Eastern civilizations and the Bible, the Qurān established > the basic lexicon for Muslim domestic space and its meanings and it has served as a first > order instrument for transforming ordinary human dwellings into sacred places. > > Domestic space in the Qur'ān > > Four primary Arabic words are used to designate domestic space in the Qur'ān: bayt (pl. > buyūt), dār (pl. diyār), sakan and ghurfa. There are three additional terms derived from > other verbal roots: ma'wā, "shelter, refuge", (from awā), mathwā, "dwelling" (from > thawA), and maskin, "dwelling" (from sakana). Together, these term occur in the Qur'ān > 164 times, mainly in the Medinan sūras, but they also occur in about one-third of the > Meccan sūras. In addition, there are a few references to palaces (sarh and qasr, pl. > qusūr). Other terms that connote the idea of dwelling are forms of the verb bawwa'a, "to > provide accommodations" and mustaqarr, "resting place" or "dwelling". > > Bayt is used in fifteen instances to denote the house of God, which is described variously > as "the first house", "the ancient house", "the sacred house", "the forbidden house", "the > frequented house" and "my (God's) house". Only once, however, is it identified > explicitly with the Ka'ba (Q 5:97) and twice in the "sacred mosque" (Q5:2, 8:34-5). > Indeed, the Qur'ān uses the term bayt more frequently to designate a holy place than > either the name Ka'ba or the term commonly translated as "mosque" (masjid). In several > important instances, it links God's house with the figure of Abraham (Ibrahim). It is the > first house created for the people", containing Abraham's place (maqām, Q3:96-7). It is > the place that was purified and dedicated for ritual purposes, particularly pilgrimage > (hajj) rites, by Abraham and his son, who petitioned God to make them his submitters > (muslimin) and to make their progeny into submitting community (umma muslima, see > Q2:125-8). This story about the origin of the shrine and its rites probably first served as a > claim by Muhammad and his followers to the haram area in Mecca after the emigration > (hijra) in 622 C.E. - a claim contested by the Meccan opponents. The existence of this > opposition is expressed in the Qur'ān itself, which in its polemics promises a place in hell > for disbelievers and those who would debar the pious from the sacred mosque are (see > Q8:34-6). > > The existence of ordinary human dwellings and even their furnishings are attributed to > God's creative action: "God made a dwelling place (sakan) for you from among your > home (buyūt). He made homes for you from animal skins, so that you will find them > light when you travel and when you camp. [He made] furnishings and conveniences [for > you] out of their wool, fur, and hair for a time...Thus does he bring his grace upon you to > completion so that you submit" (tuslimūn, Q16:80-3). On the other hand, the Qur'ān > states that God abstained from creating for people luxurious houses with silver roofs > (suquf, sing. saqf), stairways (ma'ārij), doors (abwāb), beds (surur) and gold ornaments > (zukhruf), lest everyone become too worldly and disbelief in God (Q43:33-5). > > The qur‘ānic conception of the creation of human domestic space is congruent with a > wider set of discourses about the sacred histories of the ancestors and the fates of their > house. In these narratives, having houses and wealth is not always a sign of blessing nor > is lacking them a sign of divine ire. The crux of the matter rests on people‘s belief and > their moral comportment. The people of ‗Ãd, Thamūd, Sheba and Midian all had houses > and prospered until they rejected God and his messengers or committed evil. > Consequently, they were each destroyed and their houses abandoned or ruined (for > example, Q7:74-9; 27:45-52; 46:21-5; 34:15-6; 7:85-92). In one instance God brings the > house roof (saqf) down upon the heads of the plotters (Q16:26). In such accounts the > Qur'ān implies that a similar fate awaits unbelievers in Muhammad‘s own time, a threat > that became a reality for unbelieving People of the Book mentioned in Q59:2-4, whom > most commentators identify with the Banū Nadîr, a Jewish clan forced out of Medina in > 4/626. > > Believers, on the other hand, enjoy divine blessings at home, as indicated in Q16:80-3. > Situations may arise, however, when they should be prepared to give up their homes and > possessions and emigrate. Emigration, too, has its rewards as stated in Q4:100:‖Whoever > emigrates in God‘s way will find many a road and open opportunity in the land. > Whoever leave his house (bayt), emigrating to God and his messenger, and then death > overtakes him, his reward is incumbent upon God.‖ > > There are several rules in the Qur'ān that are concerned with the houses of God, ordinary > believers and the prophet. Occurring only in Medinan Sūras, these rules commonly > invoke distinctions between belief and disbelief and concepts of purity and impurity, but > they constitute neither a detailed architectural code nor a rabbinic system of ritual > prescription. Rules pertaining to ritual actions conducted at God‘s sacred house (Q2;125- > 7, 196-203; 5:2; 22:26) also include a prescription for pilgrimage itself: ―God requires > people to perform a hajj to the house if they are able to do so. If anyone disbelievers, > God can do without his creations‖ (Q3:97). Rules pertaining to Muslim homes in general > treat matters of everyday social life as religious practises; ideas about God, right and > wrong, purity; and blessing are conjoined to statements concerning visitation, eating and > salutations (see Q24:27-9, 61). Believers, for example, should obtain permission to enter > a house and greet its inhabitants or they should leave if so told. This is of greater purity > (azkā) for them. They are encouraged, however, to enter unoccupied dwellings (Q24:27- > 9). These prescriptions for visitation occur together with statement about adultery, > covering the body and marriage, which suggests that Muhammad and his followers > recognized a linkage between the house, the body and sexual relationship, all were > immured by ritual taboos, not unlike God‘s sacred house (see also Q4:22). In divorce > cases, the Qur'ān states that the woman shall remain in her house or where her husband > resides for a prescribed period to see whether she is with child unless she is guilty of > adultery. She shall neither be evicted nor leave the house during this time. These are > said to be ―God‘s limits‖ (hudūd Allāh). Those who transgress them to wrong against > themselves (Q65:1,6), implying an unfortunate destiny in the hereafter. > > About one-third of the house terms in the Qur'an are used to describe the abodes of the > blessed and the damned hereafter. Paradise is called "the house" (al-dar) and also "house > of residence" (dar al-muqam), "house of permanence" (dar al-qarar), "house of godfearing" (dar al-muttaqin), "the final house" (al-dar al-akhira), and "house of peace" (dar > al-salam). That paradise is conceived to be an actual home for the blessed is conveyed > by passages such as those in Q13:20-4, which describes families living in the paradisiacal > gardens being visited by angels, who come through their doors and bless them. > Individual dwellings in paradise are referred to by terms such as "shelter" (ma'wa), "lofty > apartment" (ghurfa), "dwelling" (maskin) and simply house (bayt). Wrongdoers, on the > other hand, are consigned to hell, which is also called "the evil house" (su' al-dar), "the > house of perdition" (dar al-bawar) and "the house of eternity" (dar-al-khuld). More > frequently (in twenty-nine instances), the Qur'an uses terms for ―shelter" (ma'wa) and > "dwelling" (mathwa) for their abode. This is evident in verses such as Q3:151:"We shall > cast terror into the hearts of those who denied God by associating partners with him... > Their shelter (ma'wa) shall be the fire. How bad is the dwelling (mathwa) of the > wrongdoers!" > > Lastly, the Qur'an preserves traces of ancient Near Eastern cosmologies, wherein the > created world was conceived as a large palace. It is said to have a heavenly ceiling (samk > or saqf) raised by God, held up by invisible pillars, beneath which stretches an earthy > carpet (bisat) upon which his creatures roam (see Q 13:2; 21:32; 71:19; 79:28). These > notions, however, are not elaborated as a mythic narrative as they are in ancient Egyptian > and Mesopotamian texts. > > Hadith literature continued to build on the foundation of many of the domestic discourses > that had been set forth in the Qur'an. It used the same Arabic terms and added manzil to > them. Hadith elaborated upon the idea of human being as a sacred enclave, provided > more details on how to perform pilgrimage to the house of God in Mecca and furnished > more particulars about the dwelling of the blessed in paradise. The grave itself was > described in one tradition of the house (bayt) of exile, loneliness and maggots but the > qur'anic practice of using domestic terms in describing hell was discontinued. > > The Qur'an in domestic space > > The Qur'an is of central importance as an instrument used by Muslims to sanctify their > home. Hadiths speak of the benefit that accrue the dwelling and inhabitants when > particular verses, chapters or even the whole text is recited. Al-Tirmidhi relates hadiths > stating that Satan and other malevolent beings will not approach houses where Surat al- > Baqara (Q2 "The Cow") and the Throne Verse (Q2:255) are recited (Tirmidhi, Sahih, > Thawab al-Quran, 3). Al-Suyuti cites a Hadith from Anas b. Malik that asserts "good > ortune increases in the house where the Qur'an is recited and decreases where it is not" > (Itqan, ii, 193). The Prophet's wife, Aisha bint Abi Bakr, is reported to have said that > houses where it is recited appear to the people of heaven as stars do to the people of earth > (Suyuti, Itqan, i, 137). In cultural practice, passages from the Qur'an are recited during > the house foundation rituals or when a new dwelling is occupied. Householders may > arrange to have a complete recitation of the Qur'an performed at home when someone > dies or on other unusual occasions. The uses of qur'anic inscription in Muslim homes has > become perhaps as ubiquitous as it ever was in mosque. The house and palaces of > medieval and Ottoman Cairo, which were until recently the best-preserved in the Muslim > world, contain bands of Qur'an inscription and poetry in their reception areas and great > halls. The Throne Verse was the most widely used as was Surat al-Ikhlas (Q 112, > "Sincerity") and basmala. Today, even in common homes, it is not unusual to find the > basmala or the exhortation "Enter it securely, in peace!" (Q 15:46) written over > thresholds. The latter phrase affirms the symbolic relationship between the home and > paradise, an idea that was used in early Islamic monumental architecture. Sitting room > walls, where guests are received, are often decorated with individual verses or a framed > poster of the entire text of the Qur'an in miniature. A widespread practice among > Muslims today is to place a finely rendered copy of the printed Qur'an on a stand or in a > velvet box for display in the guest room or living room. > > The most highly developed use of the written Qur'an in the sanctification of Muslim > domestic space has emerged in Egypt and adjacent regions, where colorful mural > consisting complexes of epigraphs, depicting of the Ka'ba in Mecca and the Prophet's > mosque in Medina, human and animal figures, boats, trains and airplanes are painted on > the houses of Muslims who have performed the hajj. This practice is attested as early as > the sixteenth century. Mural epigraphs commonly include verses dealing with hajj itself > (Q3:96-7; 22:27) but they can also be stock qur'anic phrases concerning god and the > prophet Muhammad that have entered popular speech such as the basmala, praise for god > (Q1:2) and his Prophet (Q 33:56) and statements invoking devine blessing and protection > (e.g. Q 2:172; 3:160, 11:56, 88; 27:40, 48:1, 49:13). Thus, the Qur'an participates in the > transformation of the Egyptian pilgrim's house into a sacred place and helps articulate his > or her individual experience in term of powerful Islamic beliefs and symbols. (Chapter > author : Juan Eduardo Campo) > HINDUISM RELIGIOUS CENTRE BUILDING [9] > > Heaven on Earth : ―This is the temple of him who became the divine fish, tortoise bone, > lion and dwarf. He became Rama in there in three forms, he became Kanna, and Kalki he > will end [these world]. This is Srirangam, where the Swan and its mate swing on the > lotus blossoms, embrace on flower beds and revel in the red pollen strewn around the > river. [Periyalvar Tirumoli, 4.9.9 (C.9. 9th Century CE, Tamil), translated by Vasudha > Narayanan. > > Temples were built according to strict regulations, facing specific auspicious directions. > These temples and shrines display the embodied cosmologies of Hinduism, and some > were built with precise astronomical coordination. The temples were centers of piety and > power; they were also economic hubs and a nexus for cultural activities. Almost every > holy place is associated with a "Sthala purara", a text that details the site's antiquity and > sacredness. The temple itself is like a "port of transit", a place from where a human being > may cross over ("tirtha") the ocean of life and death. In fact, many temples and holy > places are also located near the sea, a lake, a river, or a spring. When such a body of > water is not close by, there is usually an artificial ritual well or pool, a feature that may > date back to the time of the Harappan civilization - the "Great Bath" of Mohenjo Daro > resembles the pools that are attached to hundreds of Hindu temples in South India today. > Pilgrims cleanse themselves physically and spiritually in these pools before praying in the > temple. When temples are consecrated in Hindu communities outside India, water from > Indian sacred rivers is mingled with water from rivers in the host country and poured > onto the new temple, physically and symbolically connecting it with the sacred > motherland. Temples were major religious, cultural and economic centres and were > constructed according to elaborate rules to represent the whole cosmos. Some of the > larger ones have seven enclosures, representing the seven layers of heaven present in > Hindu cosmology. A typical temple may have separate shrines for the deity, his or her > spouse, other divine attendants, and saints. Temples in the diasporas generally cater to a > broader community of worshippers and have images of Shiva, Vishnu, the goddess, and > other deities enshrined under one roof. Most Hindus attend their local temple or other > holy place that has been important to their families for generations, or they may save for > an extended pilgrimage to a famous distant sacred site. Émigrés and other devotees who > cannot physically go on such a pilgrimage may watch the rituals that take place there on > specially commissioned television programs or videos. At all times, Hindu can worship > at home, where a special area will often be designated as the domestic worship space. > However, some Hindu traditions, such as the Virashaivas, a community organized ca. > 1150 CE, denounce temple worship and revere every human as the temple of the supreme > being, Lord Shiva. Other traditions, for example South Indian community that worship > Vishnu and Lakshmi, uphold the practices of temple worship, but also think of the human > body as divine. An eighth-century CE poet Periyalvar declared in one song that "build a > temple in your heart. Install the lord called Krishna in it. Offer him the flower of love". > This has indirectly implied that Hindu has to treat their spirituality well, so as the > physical body represented by the equivalent term of temple. > Aspects in Temple Construction [10] > > There are many aspects involved in constructing a temple. Acarya, director for the temple > construction and shilpi (sculptor) play major role in the construction of a temple. The > temple's acarya is expected to know silpa sastra although not in as much detail as a shilpi. > Temple construction begins with search of a proper site. Soil and location are examined > by acarya and shilpi. This is called Bhupariksha. > > This is followed by nagara/grama nirmana. Here, the layout of town, its size, breadth of > different levels of streets, locations and sizes of facilities like water tanks are determined > based on the size of town. There are different names for different sizes of towns, like > grama, kheta, kharvata, durga, nagara. Then the location of temple (brahma sthana) in the > town is decided. Temple is usually in the center of village so that every villager has > access to it. The entire arrangement is called grama vinyasa. > > Then the size of temple is determined. For this, size of the image of main deity is to be > known, since the size of a temple is always a fixed multiple of the size of image of main > deity. Then wood/metal/stone is selected for the image. The icon has three parts, main > icon (vigraha), pedestal (peetha) and platform (adhisthana or upa peetha). The tests to > determine quality of stone are prescribed by the Agamas. There are three kinds of stone, > male female and neuter. When hit with an iron rod if the stone produces good sound and > spark, it is male and should be used for the main icon. If it produces sound but not spark > it is female and should be used for pedestal. If it produces neither, it is neuter and should > be used for platform. There are various standards for the relative proportions of image, > gopura, prakara etc. and also the relative proportions of various parts of the vigraha. The > units for measuring vigraha are tala, angula and yava. Tala is a multiple of angula and > angula is a multiple of yava. More than the specific size of each unit, the multiplicity and > relative sizes are important. The proportions of Head-Trunk-Arms-Legs of images are > specified. The finer specifications like nose, nail, ears and their shapes are also > mentioned. Generally the standard is to use dasatala (ten talas) for the height of image of > male deity, navatala (nine talas) for His consort and astatala (eight talas) for bhakta. > > Duties of temple administration are also specified in the Agamas - organizing festivals, > encourage art forms and conduct shows to encourage artists, create accommodation for > pilgrims from other towns, run hospitals, regularly conducting religious discourses etc. > > Town planning, engineering, architecture, fine arts, civics, and many other subjects are > dealt in the agamas, which relate to the various interests of people and involve them at > different capacities and also direct their work towards a higher goal. > Steps in Temple Construction > > The procedure for building a temple is extensively discussed, and it could be expressed in > short as "Karshanadi Pratisthantam", meaning beginning with "Karshana" and ending > with "Pratistha". The details of steps involved vary from one Agama to another, but > broadly these are the steps in temple construction: > Bhu pariksha: Examining and choosing location and soil for temple and town. The land > should be fertile and soil suitable. > Sila pariksha: Examining and choosing material for image > Karshana: Corn or some other crop is grown in the place first and is fed to cows. Then > the location is fit for town/temple construction. > Vastu puja: Ritual to propitiate vastu devata. > Salyodhara: Undesired things like bones are dug out. > Adyestaka: Laying down the first stone > Nirmana: Then foundation is laid and land is purified by sprinkling water. A pit is dug, > water mixed with navaratnas, navadhanyas, navakhanijas is then put in and pit is filled. > Then the temple is constructed. > Murdhestaka sthapana: Placing the top stone over the prakara, gopura etc. This again > involves creating cavities filled with gems minerals seeds etc. and then the pinnacles are > placed. > Garbhanyasa: A pot made of five metals (pancaloha kalasa sthapana) is installed at the > place of main deity. > Sthapana: Then the main deity is installed. > Pratistha: The main deity is then charged with life/god-ness. > > Before the temple is opened for daily worship, there are some preparatory rituals to be > done, like: Anujna: the priest takes permission from devotees and lord Ganesha to begin > rituals . Mrit samgrahana: Collecting mud > Ankurarpana: Sowing seeds in pots of mud collected and waiting till they germinate > Rakshabandhana: The priest binds a holy thread on his hand to take up the assignment. > Punyahavacana: Purifying ritual for the place and invoking good omens > Grama santi: Worship for the good of village and to remove subtle undesired elements > Pravesa bali: Propitiation of various gods at different places in the temple, rakshoghna > puja (to destroy asuric elements) and of specific gods like Kshetra palaka (devata ruling > the town) . Vastu Santi: Pacifying puja for vastu (this happens twice and this is the > second time) . Yagasala: Building the stage for homas, along with vedika. > Kalasasthapana: Installing kalasam > Samskara: Purifying the yaga sala > Kalasa puja, yagarambha: Woshipping the kalasa as god and propitiating deities through > fire . Nayanonmeelana, Pratimadhivasa: Opening eyes of the god-image, installing it and > giving it life. > > Then specific worship is done to deity, as prescribed. For instance in the case of Siva, this > is followed by astabandhana and kumbhabhisheka. > Temple Design > > From the proportions of the inner sanctum to the motifs carved into the pillars, the > traditional temple takes its first form on the master sthapati's drawing board. The > architect initially determines the fundamental unit of measurement using a formula called > ayadhi. This formula, which comes from Jyotisha, or Vedic astrology, uses the nakshatra > (birth star) of the founder, the nakshatra of the village in which the temple is being > erected matching the first syllable of the name of the village with the seed sounds > mystically associated with each nakshatra and the nakshatra of the main Deity of the > temple. This measurement, called danda, is the dimension of the inside of the sanctum > and the distance between the pillars. The whole space of the temple is defined in > multiples and fractions of this basic unit. > > The Shastras are strict about the use of metals, such as iron in the temple structure > because iron is mystically the crudest, most impure of metals. The presence of iron, > sthapatis explain, could attract lower, impure forces. Only gold, silver, and copper are > used in the structure, so that only the most sublime forces are invoked during the pujas. > At especially significant stages in the temple construction (such as ground-breaking and > placement of the sanctum door frame), pieces of gold, silver and copper, as well as > precious gems, are ceremoniously embedded in small interstices between the stones, > adding to the temple's inner-world magnetism. These elements are said to glow in the > inner worlds and, like holy ash, are prominently visible to the Gods and Devas. > > The ground plan is described as a symbolic, miniature representation of the cosmos. It is > based on a strict grid made up of squares and equilateral triangles which are imbued with > deep religious significance. To the priest-architect the square was an absolute and > mystical form. The grid, usually of 64 or 81 squares, is in fact a mandala, a model of the > cosmos, with each square belonging to a deity. The position of the squares is in > accordance with the importance attached to each of the deities, with the square in the > center representing the temple deity; the outer squares cover the gods of lower rank. > Agamas say that the temple architecture is similar to a man sitting - and the idol in > garbagriha is exactly the heart-plexus, gopuram as the crown etc. > The construction of the temple follows in three dimensional form exactly the pattern laid > out by the mandala. The relationship between the underlying symbolic order and the > actual physical appearance of the temple can best be understood by seeing it from above > which was of course impossible for humans until quite recently. > > Another important aspect of the design of the ground plan is that it is intended to lead > from the temporal world to the eternal. The principal shrine should face the rising sun and > so should have its entrance to the east. Movement towards the sanctuary, along the eastwest axis and through a series of increasingly sacred spaces is of great importance and is > reflected in the architecture. A typical temple consists of the following major elements > an entrance, often with a porch > one or more attached or detached mandapas or halls > the inner sanctum called the garbagriha, literally 'womb chamber' > the tower build directly above the garbagriha. > Significance of the number eight in temple design > > Vastu Shastra describes the inner sanctum and main tower as a human form, structurally > conceived in human proportions based on the mystical number eight. According to Dr. V. > Ganapati Sthapati, Senior Architect at the Vastu Government College of Architecture, the > vibration of the space-consciousness, which is called time, is the creative element, since it > is this vibratory force that causes the energetic space to turn into spatial forms. Therefore, > time is said to be the primordial element for the creation of the entire universe and all its > material forms. When these vibrations occur rhythmically, the resultant product will be > an orderly spatial form. This rhythm of the time unit is traditionally called talam or > layam. > > Since every unit of time vibration produces a corresponding unit of space measure, vastu > science derives that time is equal to space. This rhythm of time and space vibrations is > quantified as eight and multiples of eight, the fundamental and universal unit of measure > in the vastu silpa tradition. This theory carries over to the fundamental adi talam (eight > beats) of classical Indian music and dance. Applying this in the creation of a human form, > it is found that a human form is also composed of rhythmic spatial units. According to the > Vastu Shastras, at the subtle level the human form is a structure of eight spatial units > devoid of the minor parts like the hair, neck, kneecap and feet, each of which measures > one-quarter of the basic measure of the body and, when added on to the body's eight > units, increases the height of the total form to nine units. Traditionally these nine units are > applied in making sculptures of Gods. > > Since the subtle space within our body is part of universal space, it is logical to say that > the talam of our inner space should be the same as that of the universe. But in reality, it is > very rare to find this consonance between an individual's and the universal rhythm. When > this consonance occurs, the person is in harmony with the Universal Being and enjoys > spiritual strength, peace and bliss. Therefore, when designing a building according to > vastu, the architect aims at creating a space that will elevate the vibration of the > individual to resonate with the vibration of the built space, which in turn is in tune with > universal space. Vastu architecture transmutes the individual rhythm of the indweller to > the rhythm of the Universal Being. > > The Vastu-Purusha-Mandala > > The goal of a temple's design is to bring about the descent or manifestation of the > unmanifest and unseen. The architect or sthapati begins by drafting a square. The square > is considered to be a fundamental form. It presupposes the circle and results from it. > Expanding energy shapes the circle from the center; it is established in the shape of the > square. The circle and curve belong to life in its growth and movement. The square is the > mark of order, the finality to the expanding life, life's form and the perfection beyond life > and death. From the square all requisite forms can be derived: the triangle, hexagon, > octagon, circle etc. The architect calls this square the vastu-purusha-mandala-vastu, the > manifest, purusha, the Cosmic Being, and mandala. > > The vastu-purusha-mandala represents the manifest form of the Cosmic Being; upon > which the temple is built and in whom the temple rests. The temple is situated in Him, > comes from Him, and is a manifestation of Him. The vastu-purusha-mandala is both the > body of the Cosmic Being and a bodily device by which those who have the requisite > knowledge attain the best results in temple building. > > In order to establish the vastu-purusha-mandala on a construction site, it is first drafted on > planning sheets and later drawn upon the earth at the actual building site. The drawing of > the mandala upon the earth at the commencement of construction is a sacred rite. The > rites and execution of the vastu-purusha-mandala sustain the temple in a manner similar > to how the physical foundation supports the weight of the building. > > Based on astrological calculations the border of the vastu-purusha-mandala is subdivided > into thirty-two smaller squares called nakshatras. The number thirty-two geometrically > results from a repeated division of the border of the single square. It denotes four times > the eight positions in space: north, east, south, west, and their intermediate points. The > closed polygon of thirty-two squares symbolizes the recurrent cycles of time as calculated > by the movements of the moon. Each of the nakshatras is ruled over by a Deva, which > extends its influence to the mandala. Outside the mandala lie the four directions, > symbolic of the meeting of heaven and earth and also represent the ecliptic of the suneast to west and its rotation to the northern and southern hemispheres. > > The center of the mandala is called the station of Brahma, the creator of the universe. > Surrounding Brahma are the places of twelve other entities known as the sons of Aditi, > who assist in the affairs of universal management. The remaining empty squares > represent akasha or pure space. The vastu-purusha-mandala forms a diagram of > astrological influences that constitute the order of the universe and the destinies of human > lives. When placed on the building site, along with astrological calculations, can the > auspicious time to begin temple construction be determined. > > The ground breaking ceremony > > From the diagram of the vastu-purusha-mandala the architect proceeds to develop the > vertical and horizontal dimensions of the temple. The plotting graphs of the temple are > divided into two main sections-the ground plan and the vertical alignment. The square, > the rectangle, the octagon and the pentagon are fundamental patterns in the horizontal or > ground plan. In the vertical alignment the pyramid, the circle and the curve are most > prominent. The subdivisions of the ground plan include the brahmasthana (the main > shrine and smaller chapels) and the mandapam (balconies, assembly halls and > auditoriums). The vertical plan consists of drawings for the gopuram, entrance ways, the > vimana, the structure above the main shrine, and the prakara, walls. > The brahmasthana is the principal location in a temple and is where the seat of the > presiding Diety will be placed. At the base of the foundation of the brahmasthana, located > at the station of Brahma on the vastu-purusha-mandala, a ritual called the garbhadhana is > performed called. The ritual invites the soul of the temple to enter within the buildings > confines. During this ritual, a golden box is placed in the earth as part of the groundbreaking ceremony. The interior of the box is divided into smaller units exactly > resembling the vastu-purusha-mandala. All the units of the gold box are first partially > filled with dirt. In the thirty-two units representing the nakshatras, the units of Brahma, > and the twelve sons of Aditi, the priest places an appropriate mantra in written form to > invoke the presence of the corresponding Devata. > > The sanskrit mantras chanted by the priest are as important as the actual mandala. The > mantra infuses the mandala with spiritual powers. The mantras are the subtle form of the > mandala and therefore the two are inseparable. > > In the unit of Brahma, Ananta, a golden serpent with many raised hoods is placed. It is > then surrounded with nine precious jewels or navaratna. Ananta represents the energy of > God in which the universe rests in space. The nine jewels invoke the astrological > influence of the nine planets and are composed of a diamond, emerald, ruby, pearl, > yellow sapphire, blue sapphire, red coral, cats-eye and jade. > > A gold lid with the seven continents of the earth engraved on it is placed on top of the > box following which the agni-hotra, or sanctification ceremony. During the agni-hotra the > priest offers clarified butter, the symbol of religious principles, into the fire, which > represents the mouth of the Cosmic Being. Along with the offering of clarified butter five > types of grains-rice, wheat, barley, rye and dhal, are also offered with the chanting of > mantras. > BUDDHISM RELIGIOUS CENTRE BUILDING [11] > > In the Buddhist traditions, spaces become sacred by their association with the Buddha or > with other sacred persons. Historically, the prototype of a Buddhist shrine was a stupa, > or funerary mound, that contained the relics of the Buddha's cremated remains. A design > of a Zen Buddhist temple garden at Daisen-in, Kyoto, Japan that used white gravel that > represents the purity of the mind, with tree represents the Buddha's awakening. In the > final instruction of Buddha to the disciple as recorded in the Pali Mahaparinibbana Sutta, > the Buddha of Sakyamurni requested that his body should be cremated and the remains > enshrined in a series of stupas, or funerary mounds, to serve as a focal points for worship > and meditation. The basic form of a Buddhist shrine replicates one of these early stupas, > with a large central mound surrounded by a railing and topped by a square structure with > a central post holding a series of parasols. In the earliest stupas, the relics of the Buddha > were housed in the square structure, but later they were enshrined inside the central > mound. More evolved forms of stupa may allow the mound came to be decorated with > representations of the Buddha, events of his life, or important stories from Buddhist texts. > In different lands the basic stupa could be elaborated in many different ways. In China, > Korea and Japan, the soaring shape of a pagoda is derived from the graceful parasols that > used to adorn the top of stupas in India. Shrines commonly retain the low, rounded shape > of a traditional stupa in Southeast Asia, whereas the structure has been elongated > vertically into the shape of temple building following Hindu style. The earliest Buddhist > temples were created in cave where the cave entrance led into a large open space where > worshipper could sit or stand in front of a small stupa or an image of the Buddha but > sometimes the Buddha's image was in a separate room similar to the garbha-grha or > "womb house" of a Hindu temple. The holy space created by Buddhist sacred > architecture can be understood on a cosmic scale. For example, the central dome of a > stupa stands for Mount Meru, the Buddhist cosmic mountain that marks the central of the > world, and the parasols that rise above the gods in ancient Indian tradition. The formless > realm attained by Buddhist "saints" in the highest levels of meditation, and the "Buddhafields" - the dwelling places of celestial Buddhas and Bodhisattvas of Mahayana > tradition, is lied in the empty space of the sky above the parasols. Thus, the purpose of > the ritual circumbulation of a supa performance is not merely to recall and venerate the > life of the Buddha, but also to orient oneself firmly at the centre of the cosmos. > According to the Buddhist tradition, the bodily relics and physical images of the Buddha > that are venerate in shrines constitute his "Form Body". The object of veneration > includes also the "Dharma Body" or the teaching of Buddha as literally described. In > classical Indian writings, shrines are described as places where a copy of a Mahayana > scripture is set up with great pomp and ceremony to serve as the focus of worship. > According to some of the early Mahayana sutras, any place where the Dharma is > expounded should also be treated as a "shrine" (Chaitya) of the Buddha. Sacred texts > have also been placed in the relics of the Buddha in many Indian stupas. Copies of the > Mahayana sutras are relied on or around the altar of many Tibetan temples for the > reverence of the physical scriptures. Major architectural monument is not truly necessary > to be the major features of Buddhist temples and shrines, a place that was sacred on > account of its association with the Buddha. > Guanyin's Home on Mount (From : The Journey to the West, Volume 1, translated by > Anthony C. Yu. University of Chicago Press : Chicago 1977, page 185) > "With brows and new moon shape And eyes like two bright stars, her jadelike face beams > natural joy, And her ruddy lips seem a flash of red. Her immaculate vase overflows with > nectar from year to year, Holding sprigs of weeping willow green from age. She > disperses the eight woes; lives in the South Sea. She saves the good, searching for their > voices, Ever heedful and solicitous, Ever wise and efficacious. Her orchid heart delights > in great bamboos; Her chaste nature loves the wisteria. She is merciful ruler of the > Potakala Mountain. The Living Guanyin from the Cave of Tidal Sound. > > TAOISM RELIGIOUS CENTRE BUILDING [12] > > According to Taoism that represents the Chinese worldview, the cosmos is a sacred place > that is interrelated, holy and complete fundamentally. The cosmos evolves and decay in a > ceaseless pattern. Due to the self-creating and self-sustaining feature of the universe, all > the individual manifestation within our nature are structured according to the ceaseless > pattern. For the establishment of Tao temple, the builder who follow the Tao can align > themselves with the flow of cosmic power and strive to cultivate and purify the universe > within the body temple where the physical entity, similar to the nature of human body, is > perceived as a sacred microcosm. Temples and shrines of Taoist are often erected on or > near the sacred places especially those with geographical features like rivers, mountains > and caves. In order to understand the basic concepts of Taoist temple, the basic qualities > and modes of interaction are used as a highly abstract framework to explain the workings > of virtually everything, from the physical towards the spiritual wellbeing of everything > existed in the universe. The material and effort used to construct the temple, from spirits > to rock, are made of the same material qi. From the chaotic but fertile Tao comes qi, or > "vital matter", in its primordial state. The qi, as the main constituent of Tao temple, > could be divided into yinqi, which is heavy and sinks down, and yangqi, which is light > and ascend. From the basic binary relationships of Ying (negative) and Yang (positive) > the temple as a part of the universe is created, manifest in a variety of groupings and > divisions. The pentads, or groupings of five, have played important role, with the "Five > Phases" (wuxing) becoming a powerful organization principles in the building design and > set-up. The "Five Elements", "Five Phases" or "Five Agents" articulate qi as greater and > lesser yang (fire and wood), greater and lesser ying (water and metal) and a balanced > centre (earth) where these phases are related through the mutually destructive pattern like > fire-water-earth-wood-metal and mutually engendering pattern like wood-fire-earthmetal-water. The temple is always recommended to be built in the places where qi can > be found in great quantity and with exceptional quality that flows through channels and > grids in the earth, giving life and energy to all creatures in the universe. Tao temples are > usually recommended to be built on mountains that are reputed to be the homes of > immortals, because mountains are always deemed to be the sacred places where the > deities, human and divine could meet together. The ritual altar and the human body have > also been conceptualized as mountains in Taoist ritual practises. The other sacred > geographical sites are grottoes, literally "cave heavens", have also been considered as > sources of vitalizing energy, places of the deities, and were deemed as sacred microcosm, > worlds within themselves. the sacred temples that built in grottos could be connected by > subterranean passageways. usually the Taoist designated and mapped ten great grotto > heavens, thirty six smaller grotto heavens and seventy-two blessed realms in the temple > design concept in grottos. These ideas of holy Taoist temple design are based on the > ancient art of feng-shui (literally "wind" and "water"). This is the art of fixing the most > auspicious space for temples and many other infrastructure like grooves, buildings and > cities etc, as another means of accessing cosmic power and also to make the most of the > qi present in the environment and to live harmoniously within the natural orders, > otherwise conflicts and disturbances to the beings living in the structures and the beings > connected to the structures may arise if the wrong qi is accumulated. The auspicious of > the site of Tao temple building may be determined by a special type of compass to take > the bearings on the site and on visible features of the surrounding landscape, such as > prominent rocks, mountain peaks, paths, watercourse etc. The optimum usage and access > of a natural channel of energy could be through feng-shui , where the qi could be > manipulated in order to take advantage of the natural qi for prosperity of them temple > with same structure and feature to the cosmos. The natural appearance and drawings > available inside and outside of the temple may influence the qi of the building. By > knowing the true form of various structures of power sources of energy, adepts have > control over these sources of power. Diagrams show the true shape of grottoes, > mountains and other geographical features may be able to protect the adept from any > danger that might exist within the vicinity of the Tao temple, such as demons or evil > spirit. > > The temple may be managed by lay persons or Taoists. The temple may house images of > Taoist deities, such as Three Pure Ones, Eight Immortal, Guandi, tutelary gods and > figures from the Confucian and Buddhist traditions that may have separate chambers for > each deity. Some popular temples and abbeys may have received imperial patronage > where the shrines and monasteries were established on numerous peaks and at sites where > famous Taoist has "obtained the Way". the ideas of the Tao temple establishment were in > accordance to Tao Te Ching a book of Tao philosophy written by Laozi the founder of > Taoism. > > CONFUCIANISM RELIGIOUS CENTRE BUILDING [13] > In Confucianism, the temple and ritual spaces are deemed as sacred, that may be ranged > from simple sites where small offerings are made, to grand imperial spaces where > complex rites are conducted. Whether they are temples and shrines, or nature in the > world at large, the distinction between the sacred and profane was not defined. > Confucian temples are designed based on human orientation with general lack of images > and statues. The temples are not to serve Gods but more as monuments to human beings > to honor worthy scholars through the ages, inclusive of Confucius and his disciples. > Inside the temple there exist the names of Confucius, his disciples and illustrious > followers on tablets which act as the focus of veneration. Confucian temples were not > private dwelling but function as public spaces that were usually used for training in ritual > and music, results of civil service examination posted in them. The temple, based on the > middle path concepts of Chinese philosophy, are built on a square base with symmetry > internally, where the order associated with Confucian thought could be conveyed by the > arrangement of each wall a mirror-image of the one opposite. The architecture in the > important halls of Confucian temple is located on the north-south axis, echoing the > architecture of the emperor's palace. The Confucian's birthday, also known as "Teacher's > Day" on September 28 in Taiwan, is celebrated in Confucian temples as a grand event in > addition to twice-yearly events on the equinoxes traditionally. The first Confucian > temple was built in Qufu in Shandong province of China in 478 BCE, the year after the > decease of Confucius. The home of the direct descendants of Confucius was built > adjacent to the first Confucian temple from the first century BCE, known also as the > Kong family mansion during the Han dynasty in China. Other than Confucian temples > schools and academies were established, that were the centre for moral formation and the > locus for many rituals honoring the Great Sage, inclusive of the philosopher Zhu Xi's that > stresses in the "investigation of things". Latter the Confucian school, supported by > Confucian scholar were established gradually in China, Korea and Vietnam. Scholars > attached to a Confucian academy might be assigned a room and a stipend. The home is > the basic unit of Confucian practice, where the family altar and the ancestral shrines are > placed. The altar is usually situated in the main living space of the house. There exist > Confucian manuals that outline the correct placement of spirit tablets that include the > names of the individual ancestors with birth and death dates, often described with number > of sons. The tablets were transferred from the family house to the ancestral shrines when > three to five generations have passed. Confucianism affirms the universe sacrality where > the spiritual power is believed to be possessed by certain landscape features like rivers, > caves and mountains that may have influence on the Confucian temples and shrines. > Confucian thoughts also stresses the linkage between heaven and human kind, where the > responsiveness of Heaven to human affairs were manifest in nature. The harmony and > regular rhythms of the natural and human world, inclusive of the temple building, would > be disrupted, with portents of chaos, for example, earthquake, drought, famine, flood, > uprising etc, when the Heaven is not satisfied with the human community, affecting the > foundation of Confucian temple as well. The Natural Academy of Confucianism (From : > Singjung Tongguk yoji Sungnam, translated by Yongho Ch'oe, cited in Sourcebook of > Korean Civilization, Volume 1, edited by Peter H. Lee, Columbia University Press : New > York, 1993, page 523-24. "At daybreak each morning, with a beating of a drum, the > headmaster along with the instructors of the academy assemble the students in the > courtyard...the students enter the hall where lectures and discussions on the classics take > place. They study, deliberate, counsel, and assist one another to reach a full > understanding of the relationships between ruler and administrator, father and son, > husband and wife, elder brother and younger brother, and friend and friend. for days and > months, together they work and rest as one body to train themselves...It is from these > students that the future loyal ministers and the future filial sons are produced in prolific > number to serve the state and their families. Some people object that since the sage's > teachings are many, there is no reason why this hall alone should be called the Hall of > Illustrating the Cardinal Principles. To them I say : 'The relationships between ruler and > minister, father and son, husband and wife, elder brother and younger brother, and friend > and friend are rooted in the heavenly principle, and they are unchanging and everlasting. > How can there be anything more important than this?‘‖ > SHINTO RELIGIOUS CENTRE BUILDING [14] > > The focal point of worship according to Shinto is the jinja that enshrine one or more > kami. The jinjas could be varied in size and importance, from tiny enclaves on the roof > of modern high rise buildings. Shinto temple is distinguished from otera or Buddhist > temples, by the presence of torii or sacred gateways. An example of grand Shinto temple > is the massive Meiji-jinggu specially dedicated to the spirit of Emperor Meiji in Tokyo > that reigned from year 1867 to 1912. Natural landscape like Fuji-san, or Mount Fuji, is > considered as a sacred landscape that is also being revered as a deity of its own right. At > a typical shrine of the rice god or Inari situated near Kyoto at Fushimi of Japan, the fox > figures serve as the Inari's messenger and guardian. The shrine of Shinto or jinja has > been dedicated to countless spirits or kami. Tiny jinja could be located on the roofs of > domestic structures, perhaps also under a few trees shading an urban open space in > natural settings. Typical huge Shinto jinja could be a complex of several buildings. The > earliest jinjas could be very simple outdoor altars that allow offerings to be laid in the > temple often carved from local rock. The enclosed shrines, resembling the ceramic > storehouses of the Yayoi culture, were modeled on the thatched rice storehouses for the > veneration of rice deities. The enclosed jinja is a modern form of Shinto shrines that > reflect the evolution of Japanese history and technology. An example of distinguished > Japanese Shinto shrine is the Grand Shrines at Ise that is completely torn down and then > rebuilt every twenty years in order to renew the enshrined divinities. Two major > divinities are Amaterasu or the sun goddess located at the Naiku the "Inner Shrine" that > holds the sacred mirror, and also Toyouke or the goddess of the harvest, situated at the > "Outer Shrine". The other frequently rebuilt grand Shinto temple is the jinja at Izumo > region that dedicated to the "Great Land of the Country" or Okuninushi, which is built of > wood and thatch. Latter in Nara Period between 710-94 CE, many Shinto temple adapted > Chinese design, for example, elaborated ornamentation, upturned gables and bright > vermillion paint instead of natural wood, due to the influence of Buddhism. Thereafter > the Buddhist otera and Shinto jinja looked alike, with the former recognizable by pagoda > and latter by ceremonial torii or sacred gateway that is festooned with paired strips of > paper, or gohei, that torn into four places to symbolize the presence of kami. Torii serves > to mark the boundary between the outer, secular world, impure and the sacred confines of > the shrine. The simplest form of torii consists of a pair of posts topped by two crossbars, > one of which extends beyond the uprights. Fundamental standard layout of jinja is > composed of two principal elements : the honden ("santuary") and the haiden ("oretory"). > The visitor to jinja usually passes through the torii before entering the Shinto temple. At > the outer building before the worshipper pray there contains stone trough with pure water > in one or more storehouses, to cleanse oneself before ventures near the image of kami. > Honden is rarely visited by layperson. However, haiden is usually approached for > visitors to make small monetary offerings. The bell attached to a long rope is used to > attract the attention of kami when clapped twice. Public meeting hall is usually available > in larger shrines for ritual performances. The storehouses are used to keep "portable > shrine" or Mikoshi between festival. Small jinja is generally managed by sodai, a lay > member of the Sodaikai or "shrine elders association", often without full-time guji or > priest. All Shinto shrines are managed by groups of laypeople that oversee the affairs of > the shrine. The head priest and other priests or guji and kannushi are paid by the Shinto > temple management. Kamidana, or literally "god-shelf", is located in every traditional > Japanese family home. This miniature shrine is placed with small cups of rice wine or > sake, and a few grains of rice and vegetable dishes, as offerings to kami who are named > according to family ancestors situated in the small replica of honden. Shinto pilgrimage > usually climbs Mount Fuji to worship at the small shrine at the summit. Some "Fuji cult" > erected small replica of Mount Fuji at local Shinto jinja to to enable those unable to climb > the real mountain to worship as a symbolic act of pilgrimage. Due to the syncretism > between Buddhism and Shinto, almost every major Buddhist otera includes at least one > small Shinto jinja. Under the fusion of Buddhist bosatsu or "enlightened beings" and > Shinto kami, the spirits under the movement of Shugendo or "Way of the Mountain" is > practiced in sacred buildings that are once jinja and otera. The Sugenda was spread by > Yamabushi (literally "the mountain warrior") since Heian period (794-1185 CE). > Reference literature for The Holy Place of Ameratsu could found at : Nihongi, Chronicles > of Japan from the Earliest Times to AD697, Volume 1, translated by WG Aston, Kegan > Paul,Trench, Truner & Co Ltd : London, 1896, page 176. > > SIKHISM RELIGIOUS CENTRE BUILDING [15] > > Gurwara, or the House of God, is a Sikh temple or shrine. Guru Granth Sahib is the most > essential element for the temple of Sikhism. Sikhs believe that the prays to God can be > offered anywhere and anytime. However, congregational worships are usually conducted > at Gurwara. The important shrines of Sikhism are great centres of pilgrimage that are > connected with the ten Gurus. Everybody is equal in the house of the Lord that is open to > all castes, without "purdah" and irrespective of the social status outside the holy spaces. > The items prohibited to enter the Sikh temple are shoes, liquor, and other intoxicants like > cigarette with smoking. The head of a visitor to Gurdwara should be kept covered, and > symbol of respect to the Granth Sahib. Priests of the Sikh temple or Gurwara are called > granthis, that are employed to upkeep the temple. Gurwara was important in the earlier > days, as a venue to make many decisions that affected the political and social life of the > community through a consensus of the "sangat". The decisions made, or "Gurumattas", > seldom be violated by any member of a community due to the binding character. > Gurdwara usually functions as a spiritual knowledge and wisdom training centre that may > also serve as a welfare centre to provide care for the aged, sick and poor offers food and > shelter for needies. There is no particular design or plan for the building of a Gurdwara > that allow any style of architecture. Activities that are usually conducted in Gurdwara are > martial arts training for the defence of the downtrodden, physical culture and literacy > promotion, food sharing and hymn-singing. In foreign countries outside Pakistan, the > Gurdwara may serve as a Sikhism-based community centre to settle down with the > services like weekends congregation, "Kirtan" classes, publication and distribution of > Sikhism literature, financial assistance of grants or stipends to aid the needy, assistance > and immigration information in getting social security benefits, youth services with > indoor games, sports and hobby activities, foreigner Sikhism information, clinic or > dispensary, old persons day centre or senior citizen's club, local police and prison contact > points, employment centre and congregation for ladies and needy women, part-time > library services, Punjabi language classes, Sikh religious seminars and discussion groups > etc. Special Sikh flag or Nashan Sahib usually hangs from a high pole of a Gurdwara. > Grand Gurdwara can even establish schools, colleges and hospitals for public benefits > regardless of race and religions. Simple forms of Gurdwara can be built on a common > congregational main hall and adequate places for a dining hall, toilet and kitchen. The > first Gurdwara was known as "Dharam-sal", established by Guru Nanak in year 1521 at > Kartarpur. Latter another four historical shrines were established with the status of > Takhts or thrones that made the decisions of "sangat" with great importance. These > shrines are Keshgarh Sahib (Anandpur), Hazur Sahib (Nanded, Mahara Sutra), Damdama > Sahib (Talwandi Sabo) and Harmandar Sahib (Patna). > > JUDAISM RELIGIOUS CENTRE BUILDING [16] > > The earlier centre of worship for Jewish people was a movable temple, called the > "mishkan" or Tabernacle, which was instructed by Moses to build when the Jewish > people wondered for forth years in desert after being rescued from Egypt. An elaborate, > symbolic pattern of worships was conducted. There were three temples of Judaism at the > early stage. The first temple was first erected in Jerusalem with permanent structure after > the Jewish entered the land of Israel with initial mobile temple, that was destroyed by > Babylonians. Second Temple was also built in Jerusalem after the destruction of Jewish > nation, taken into captivity in Babylon, which was also destroyed by the Romans in the > year 70 of the Common Era. Thereafter there are no prophetic signs concerning the > restoration of the Third Temple. However, Temple Mount in Jerusalem is still > considered by the Jews as the holiest place in the world. Within the Jewish temple > precincts, cattle, goats, sheep and pigeons, together with flour, oil and incense could be > brought or sacrificed depending on the specific requirements of the Torah, where such > item of offering is termed as ―karbon‖ or specific act that allowed everybody to draw > close to God, opening windows of divine connection that allow the expression of > atonement, joy, thanksgiving and the fulfilment of promises to be performed in the > temple. The ―karbon‖ that could be sacrificed, eaten or burned was limited by time and > place in temple. That means effective and a divine connection was made when the > ―karbon‖ was consummated within these windows of opportunity, otherwise the sacrifice > could paradoxically or contrarily defile and harm. Although the institution of temple > worship and sacrifices are no longer available after the destruction of the Second Temple, > Talmudic tractates dealing with temple sacrifice are still alluded to in contemporary ritual > in modern synagogue. Current modern Jewish synagogue is considered as a place of > worship rather than as a ―temple‖ of old definition even the word ―temple‖ is still applied > by the non-orthodox communities. The Temple destroyed in Jerusalem was replaced by > the temple within a person – the heart being the altar. The modern Jewish synagogue is > specially built for communal worship or study although religious services could take > place anywhere. If Jewish community is established then there is a duty upon them to > erect or dedicate a special place for religious activities. The eastern wall houses the ark > that may contain many scrolls of the ―sefer‖ Torah, donated to the synagogue by > individuals to commemorate special events. The ark is often elaborated and screened by > an ornate curtain or parochial. There are two different traditions relating to writing, > housing and reading the ―sefer‖ Torah in Sephardi and Ashkenazi communities. > Although the texts of both comprise of identical 304805 letters, there is an exceptional > one letter which is in dispute. The religious service is leaded by ―ba‘al t‘fila‖ that stands > in front of the ark, sometimes on the ―bima‖ itself to the right of it. Within the synagogue > eternal flame or light is burnt. In larger synagogue a separate upper balcony for women > is available that allow men and women pray separately, sometimes forming a dividing > screen pr partition especially in Orthodox tradition. ―Synagogue‖ literally means a place > of assembly. The vibrancy and future of Jewish communities are not dependent in the > splendour of the architecture of the synagogue but measured by the level of activity in the > synagogue. The basic design of ―mishkan‖ and Temples in Jerusalem can still be > recognized in modern Jewish religious centre, that is able to retain the underlying > architecture requirement of the Torah and the ―mitzvoth‖ even the contemporary Jewish > communities are challenged to develop pattern of living which are relevant, meaningful > and inclusive. > > For religious Jewish community, it is all too easy for the Jewish synagogues to become a > beautiful shell while the synagogue has a level of sanctity and holds a focal point of life, > as can be visited in many different Jewish communities throughout the world. The > location of ―sefer‖ Torah in Jewish synagogue could be different for two main Jewish > traditions – Ashkenazi tradition and Sephardi tradition. In Sephardi communities, > cylindrical, richly painted and lacquered wooden case is used to house the ―sefer‖ torah. > This case is placed upright on the ―bima‖ and opened, allowing the reader the reader to > read and exposed vertical columns of the text at the time of reading. However, the Torah, > according to Ashkenazi tradition, is covered with a velvet mantel on which is placed > frequently a crown of silver and a breastplate. A pair of wooden roller, with protruding > ends of which are usually covered with silver decoration, is used to attach the ―sefer‖ > Torah. The reading of ―sefer‖ Torah in Jewish religious synagogue is universal where > the ―sefer‖ Torah is taken up onto the ―bima‖, placed on a table, latter uncovered and > read. The synagogue officials will distribute coveted privileges and ―aliyot‖ for those > who assist the taking out of ―sefer‖ Torah and returning it to the ark at each stage as an > honour. The centre of Jewish synagogue is occupied usually by the reader of ―sefer‖ > Torah that stands on the elevated stage after the ―sefer‖ Torah is taken out from the ark > and carried through the congregation to the ―bima‖. The architectural detail of the > synagogue may vary in different culture and geographical locations, reflecting the > ambient culture, that testifies to its three-and-a-half thousand years of development, with > diversified internal furnishing. Jewish in Western and Central Europe communities > decorated the Jewish synagogue with rows of polished pews in ecclesiastical Gothic > facades. Local tiny synagogue in Israel containing floor covered with carpet and stone > benches, duplicates the old laces of prayer of Jewish people in Morocco, Iran and Iraq. > BAHAI RELIGIOUS CENTRE BUILDING [17] > > The temple or houses of worship of the Bahai Faith or religion are open structure, being > designed to demonstrate the principle practicality about Bahai‘s commitment to unity in > diversity. The temple is also filled with light, as a part of expressive of the attitude the > Bahai religion takes towards its relationships with all parts of the human based civilized > society. The houses of worship are not only serve for Bahai community services but also > opened as places where anybody with any faiths or no faith meet to worship in a building > with a side and a dome, symbols of the acceptance of all religious traditions. The > services inside Bahai sacred spaces are non-denominational without any sermon or other > attempts to cast these teachings in a mould of Bahai interpretation specifically. The > service participants may enter the temple by any door to experience the readings and > prays from world‘s faith scripture in assemblies to recognize one Creator. The spirit of > optimism of Bahai temple could be proven in the integration of diversified architectural > traditions, design openness with Bahai services free from sermons and ritual. Temple has > played a central role in Bahai community life, where other agencies, such as colleges or > schools, hostels, home for the aged and administrative centers will be constructed in time > around the Bahai temple. The music inside Bahai temple are selected with set of music > sung by a trained Capella choir. An example of typical Bahai temple, located in > Wilmette, Illinois in United States of America (USA), named ―Mother Temple of the > West‖, is able to integrate several major architectural traditions and wove together > various religious symbols in a single building. According to Louis Bourgeois in un > Homme et son oeuvre : ―…When man-made beliefs are rooted out of all religions, we > find only harmony. Today, however, religion is foundering so such in superstitions and > human theories that it has to be defined in a new form in order to become pure and > spotless once more. It is the same in architecture… Now, in this new concept of the > Temple is woven, in a symbolical form, the great Bahai teaching of unity, unity of all > religions and all mankind. We find these combinations of mathematical lines > symbolizing those of the universe and in their complex merging of all religions into one.‖ > > ACKNOWLEDGEMENT > > The author would like to specifically appreciate Victorian Multicultural Commission > (VMC) [Australian Business Number (ABN : 90795128275)] that provide small amount > of funding to support the project published in this paper under Festival and Event Grant > Program Round Two 2010-2011. > > REFERENCES > > [*] Swinburne Buddhist Society, community scientific researcher > [Australian Business Number (ABN : 97040013169)] > Address : PO Box 6263, Dandenong, Victoria VIC 3175, Australia > Mobile : +61-(0)405421706 E-mail : chuentat@hotmail.com > Website : www.swinunibuddha.com.au > [1].Website of Multifaith Centre in Griffith University Australia, > http://www.griffith.edu.au/centre/mfc/title.html > [2].Website of Swinburne University of Technology, Chaplaincy, > http://www.swinburne.edu.au/chap/aboutus.htm > [3] Bernard Wan, W. S. (2006), ― Tentative Plan for the Establishment of Multifatith > Centre in Hawthorn Campus‖, Swinburne International Student Association, Australia. > [4] Dupré, J., Botta, M. (2001), ―Churches‖, Harpercollins Publishers, Hong Kong. > (Knox City Library Call No : 726.5 DUP) > [5] Lewis, M. (ed) (1991), ―Victorian Churches – Their Origins, their story and their > architecture‖, National Trust of Australia – Victoria, Australia. > (Camberwell Library Call No : FOL 726.5 VICT) > [6] Moot, Philip R. (1979), ―Church and campus : legal issues in religiously affiliated > higher education‖, Notre Dame, Ind : University of Notre Dame Press, c1979. > (Monash University Call Number : 344.73074M825) > [7] International Bible Society (2005), ―TNIV Church Bible‖, Zondervan Publisher > (www.zondervan.com), United States of America. > [8] Mc Auliffe, J. D. (2002), ―Encyclopedia of the Quran‖, Volume 2 : E-I, Koninklijke > Brill N. V., The Netherland, page 458. Monash Caulfield Library Call Number : > R297.12203. > [9] Narayanan V : Hinduism – Sacred Space (Part 1.6). In Eastern Religions. Edited by > Coogan MD. USA : Oxford University Press; 2005: page 68-79. Monash Matheson > Library Call Number : R297.12203. > [10] Website : www.hindupedia.com/en/Temple_Construction, 23 December 2010. > [11] Eckel MD : Buddhism – Sacred Space (Part 2.6). In Eastern Religions. Edited by > Coogan MD. USA : Oxford University Press; 2005: page 170-181. > [12] Oldstone-Moore J : Taoism – Sacred Space (Part 3.6). In Eastern Religions. Edited > by Coogan MD. USA : Oxford University Press; 2005: page 270-279 > [13] Oldstone-Moore J : Confucianism – Sacred Space (Part 4.6). In Eastern Religions. > Edited by Coogan MD. USA : Oxford University Press; 2005: page 372-381. > [14] Littleton CS : Shinto – Sacred Space (Part 5.6). In Eastern Religions. Edited by > Coogan MD. USA : Oxford University Press; 2005: page 478-489 > [15] Dogra RC, Mansukhani GS : Gurwara. In Encyclopaedia of Sikh Religion and > Culture. Vikas Publishing House PVT Ltd 1995. India. > [16] Starr-Glass D : Chapter 9 – Pilgrimages and Places of Worship. In The Simple > Guide to Judaism. Global Books Ltd 1997. United Kingdom : 25-28 and 103-108. > [17] Hatcher WS, Martin JD : The Bahai Faith – The Emerging Global Religion. Harper > and Row Publisher, 1984, San Francisco in United States of America (USA), page 169- > 171. > APPENDIX A : > > GROUP PETITION TO CONSTRUCT MONASH MULTIFAITH CENTRE BUILDING FOR > PHILOSOPHICAL STUDY > > Here the community members of Malaysia would like to support the establishment of Multifaith > Centre building. The members of the community will guarantee to fully utilize the facilities in > future proposed Multifaith Centre building to conduct teaching, learning and activities in various > religious philosophy study relevant to the objectives and purposes of the interfaith community. > > Name Phone E-mail Position Religion Signature Note > > Please refer to website for the proposal of Multifaith Centre Building for Society. Further > information could be available from : Name (volunteer) at e-mail : …………….., mobile / sms : > ………….. Thank you for your support. > APPENDIX B : > PETITION TO SUPPORT THE ESTABLISHMENT OF MULTIFAITH CENTRE > BUILDING > > Name : Optional - > > Phone : Course : > > E-mail : Student ID : > > Postal Address : > > Faith and Religious Denomination : Christian / Muslim / Buddhist > > ―I wish to support the Multifaith Centre Building Establishment” > > Signature : Date : > > RECEIPT OF PETITION : THANK YOU FOR YOUR SUPPORT IN PHYSICAL MULTIFAITH CENTRE > CONTACT PERSON : ………….. PHONE : ……………. E-MAIL : …………………………. > VOLUNTEER MAILING ADDRESS : ………………………………………… > > PETITION TO SUPPORT THE ESTABLISHMENT OF MULTIFAITH CENTRE > BUILDING > > Name : Optional - > > Phone : Course : > > E-mail : Student ID : > > Postal Address : > > Faith and Religious Denomination : Christian / Muslim / Buddhist > > ―I wish to support the Multifaith Centre Building Establishment” > > Signature : Date : > > RECEIPT OF PETITION : THANK YOU FOR YOUR SUPPORT IN PHYSICAL MULTIFAITH CENTRE > CONTACT PERSON : ………….. PHONE : ……………. E-MAIL : …………………………. > VOLUNTEER MAILING ADDRESS : ………………………………………… > APPENDIX C : FORMAL LETTER TO REQUEST EXTERNAL SPONSORSHIPS FOR > MULTIFAITH CENTRE BUILDING > > Dear sirs, > > REQUEST FOR SPONSORSHIPS OF LAND AND BUILDING FOR MULTIFAITH > CENTRE > > With reference to the matter above, as a volunteer to develop Multifaith Centre Building, I would > like to request sponsorships for the building of physical multifaith centre that could help the > multifaith organization to conduct various activities that could benefit mainly your organizations > and the community. > > 2. The purpose of the sponsorship for the building particularly for various faith groups is to > promote the understanding of the concept of religious philosophies through various holy > activities organized by the religious groups where one physical building is required such as > Multifaith Centre Building. The type of activity organized will be suggested by your > organization to meet with the objective of your organization as a building, land and utility > sponsor, at the same time, to meet the objectives of the interfaith religious organizations. The > proposed Multifaith Centre Building will try to suggest program that could mainly suit the need > of your organization, at the same time, ensure the program that funded by your organization is > suitable for the needs of the multiracial, multicultural and multireligious community and > consistent with the aims and objectives of societies. > > 3. Kindly please contact me if your organization would like to donate cash or cash-in-kind, > volunteering services, beneficial ideas and constructive directions that could be helpful mainly > for your organization to expand your business opportunity among the religious community via > physical Multifaith Centre Building establishment program. > > 4. At the same time, your organization is welcome to request further details on the issues and > content of sponsorship proposal that need to be addressed before proceeding into formal > discussion progressively. Please inform us your requirement and the multifaith groups will try to > fulfill the wishes of the sponsors to make the application of physical religious centre sponsorship > successful. > > 5. At this stage, I would like to express my appreciation towards your concern for the society via > reviewing and supporting the social events organized by the Multifaith Centre Building via > physical religious building sponsorships. > > Thank you! > > With Blessings, > Name, Volunteer for Multifaith Building Committee > Address : > Mobile / SMS : > E-mail : > APPENDIX D : COVER LETTER AND QUESTIONAIRE TO CONSTRUCT > MULTIFAITH CENTRE BUILDING > > COVER LETTER FOR THE PARTICIPATION OF INTERVIEWS IN THE ESTABLISHMENT OF > MULTIFAITH CENTRE > > Dear interested interfaith members and committees, > > I would like to appreciate your effort and commitment in the participation of the short interview > to complete the questionnaire for the initial survey on the establishment of Multifaith Centre > Building, a centralised religious centre. > > The purposes of the proposed Multifaith Centre Building are to provide a fixed and self-owned > religious space for the interfaith community members to conduct various religious service that > will bring profits to the fellow faith groups in the society in spiritual practises and increase the > marketing values of the educational and religious philosophical outputs of the Religious Studies. > This is a long term project, so serious consideration and efforts has to be placed on it. As an > initial step, this survey has to be conducted to research on the best direction in the establishment > of the Multifaith Centre Building that suit the objectives of the interfaith community, at the same > time, relevant to the activities of the religious and faithful executives and members. > > This survey will take approximately 15 minutes. It could be completed online and submitted to > the organisers. The interviewer will appreciate if you could spent some time to present your > comment and ideas that will be forwarded to decision maker for the Multifaith Centre Building > Committee to provide better facilities to all the future Multifaith Centre executives and members. > > With thanks, > > The Interviewer > QUESTIONAIRE FOR SURVEY IN DEVELOPING MULTIFAITH CENTRE BUILDING > > Notice : Please choose the answer(s) of your choice. > > SECTION A : APRROVAL FOR CONSTRUCTION OF MULTIFAITH CENTRE BUILDING > > 1. Do you agree one Multifaith Centre Building to be constructed? > > □ Yes (If yes, go to B) □ No (If no, go to A2) > > 2. If No to A1, please indicate the reason(s) of your objection. > > □ involving too high cost □ difficult to manage > □ not enough members □ other(s) : please indicate > □ not required for small organization ____________ > > SECTION B : MULTIFAITH CENTRE BUILDING DESIGN SELECTION > > 1. What is the type of building that you desire for Multifaith Centre Building? > > □ one storey cuboid □ hexagon > □ double storeys cuboids □ other(s) : please indicate > □ pentagon ____________ > > 2. What is the location do you intend to locate the Multifaith Centre Building? > > □ Central □ East □ other(s) : please indicate > □ West □ Suburb ____________ > > 3. What is the value of building do you desire for Multifaith Centre Building? > > □ below 1 Million □ 3 Millions – 5 Millions □ More than 8 Millions > □ 1 Million – 3 Millions □ 5 Millions – 8 Millions > > 4. What is / are the main objective(s) of constructing Monash Multifaith Centre Building? > > □ internal self-owned activity space □ facilitate religious studies > □ save cost of members in long term □ other(s) : please indicate > □ more convenience for all ____________ > > 5. Do you agree to provide all sorts of support to the establishment of Multifaith Centre > Building? > > □ Yes □ No > SECTION C : CHARACTER OF INTERVIEWEE > > 1. What is / are your profession(s) ? > > □ Religious Teacher □ Technical staff □ other(s) : please indicate > □ Engineer □ Student ____________ > > 2. What is your age group ? > > □ below 18 □ 26 – 35 □ Above 50 > □ 18 - 25 □ 26 - 50 > > 3. What is your level of education ? > > □ High School □ Degree □ Postdoctorate > □ Diploma □ Postgraduate > > SECTION D : PROFESSIONALISM > > 1. How many years have you been in your profession? > > □ less than 3 years □ 6 – 15 years □ Above 25 years > □ 3 – 5 years □ 16 – 25 years > > 2. Do you belong to any professional membership group? > > □ Yes (If yes, pleased specify : ) □ No (If no, reason : ) > > SECTION E : INTERVIEWEE CONTACT > > NAME : PHONE : > ADDRESS : E-MAIL : > SIGNATURE : DATE : > > THANK YOU FOR PARTICIPATING IN THE INTERVIEW > ---------------------------------------------------------------------------------------------------------------------------- > > RECEIPT FOR INTERVIEW PARTICIPATION > > NAME OF INTERVIEWER : SIGNATURE : > PHONE : DATE : > E-MAIL : TIME : > ADDRESS : LOCATION OF INTERVIEW : > ATTACHMENT E : RULES AND REGULATIONS FOR MULTIFAITH CENTRE – > BUDDHIST SITE BUILDING AND PHYSICAL FACILITY MANAGEMENT > > Purpose of Documentation > > Under proper facility documentation and management for Buddhist site of Multifaith centre, > specific religious procedures as mentioned below will need to be followed by Buddhist > committee that occupy the space allocated. > > Types of Activities > > Due to the limitation of space and in consideration of neighbourhood multifaith partners from > other religious groups, the preferable activities, recommended for Buddhist executives and > committees are as below : > > (a) Committee and unit meeting and discussion of philosophy > (b) Mini snack party and refreshment > (c) Singing, poem and chant renunciation with soft and peaceful nature > > Types of activities NOT encouraged in Multifaith Centre Buddhist site are mentioned but not > limited to the followings as recommended activities: > > (a)Peace and absolute quite meditation except weekends, in order to prevent theft of possessions > and body of Buddhist members during sitting meditation > (b) Burning of candles and incense that could disturb fellow neighbours and causes fire hazard > > Duty Roaster > > Buddhist Executive Committee (EXCO) will have to assign specific teams assisting the EXCO > representatives to manage the property kept in the Buddhist multifaith site, prepare roaster of > duty for cleanliness and decoration of the building to ensure convenient, peaceful and welcoming > environment suitable for Buddhist philosophical practices. > > Attached Rules > > Buddhist philosophical multifaith site will be managed in accordance to Multifaith Centre > Facility Management Committee and contract among different faith groups occupying the > similar area. > > — *Multifaith Centre Building Design and Demonstration (Used by permission of the curator)*